University  Library 
University  of  California  •  Berkeley 


TEACHER 
TRAINING 


PRINCIPLES 
of  the  GOSPEL 


AN  OUTLINE  STUDY 

'""""" ' """"""" (J  r    1  11  h,    ' 


PRINCIPLES 
of  the  GOSPEL 


Designed  for  Quorum  Instructors 
and  Auxiliary  Class  Teachers  of 
the  Church  of  Jesus  Christ  of 
Latter-day  Saints. 


Published  by  the 

GENERAL    BOARDS    OF    THE    AUXILIARY 
ORGANIZATIONS  OF  THE  CHURCH 

1922 

DESERET  BOOK  CO.,   SALT  LAKE  CITY,  UTAH 


a 


Copyright,  1922 

By  HEBER  J.  GRANT 

For  the  Church  of  Jesus  Christ 

of  Latter-day  Saints 


. 


Contents 

Subject  Page 

Salvation  and  Exaltation  the  Great  Objective 10 

The  Lord  Jesus  Christ,  the  Great  Author  of  Salvation 14 

The  Plan  of  Redemption  20 

The  Church  of  Jesus  Christ  of  Latter-Day  Saints  the  Lord's 
Established  Agency  for  Securing  the  Salvation  and 

Exaltation  of  Man  30 

The  First  Great  Principle  of  the  Gospel — Faith  36 

The  Second  Great  Principle  of  the  Gospel — Repentance 42 

The  Third  Great  Principle  of  the  Gospel — Baptism  48 

Laying  on  of  Hands  for  the  Gift  of  the  Holy  Ghost.. 54 

The  Doctrine  of  the  Priesthood  or  Divine  Authority 60 

The  Doctrine  of  Continued  Revelation 68 

Salvation  for  the  Dead  and  Other  Temple  Ordinances 72 

Other  Significant  Teachings — 

Faith  and  Works  80 

Observance  of  the  Sabbath  Day  ..  82 

Tithing  and  Fast  Offerings 86 

Word  of  Wisdom  92 

A  Single  Standard  of  Morals  96 


Preface 

The  work  in  Teacher  Training  as  now  organized  constitutes 
a  three  years'  course,  one  of  the  following  major  aspects  of  the 
teaching  process  being  emphasized  in. each  of  the  three  years: 

1.  The  Principles  of  Psychology 

2.  The  Principles  of  Pedagogy 

3.  The  Principles  of  the  Gospel 

Attention  has  been  given  during  the  past  two  years  to  the 
first  two  of  these  courses.  Psychology,  or  the  Who  in  teaching; 
Pedagogy,  or  the  How  in  teaching.  For  1922  the  work  will 
cover  the  Principles  of  the  Gospel,  the  What  in  teaching.  As 
a  result  of  the  conventions  held  during  1921  it  is  evident  that 
we  may  well  give  attention  to  emphasizing  the  fundamentals  of 
our  faith.  In  order  to  counteract  the  appeal  of  commercialized 
and  other  agencies  upon  the  youth  of  the  Church,  there  is  great 
need  for  better  teaching  in  our  quorums  and  classes.  No  one 
who  accepts  the  responsibility  of  teaching — of  influencing  for 
good  or  ill  the  eternal  development  of  human  souls — should  be 
able  in  good  conscience  to  teach  without  availing  himself  of 
every  possible  agency  designed  to  help  him  in  this  high  calling. 

Many  pupils  who  attended  the  conventions  were  found  to 
have  but  vague  conceptions  relative  to  some  of  the  most  import- 
ant principles  of  the  gospel.  Others  confessed  their  difficulties 
in  believing  certain  other  doctrines  which  evidently  had  been 
but  indifferently  crystalized  as  vital  matters  in  their  religious 
lives.  It  is  hoped  that  a  good  vigorous  study  of  these  funda- 
mentals on  the  part  of  the  teachers  in  the  various  organizations 
will  result  through  their  teaching  in  a  clearer  understanding 
and  greater  appreciation  of  the  gospel  by  the  children  of  the 
church.  It  is  hoped  also  that  the  teacher-training  classes  of 
1922  will  be  valuable  not  only  for  the  knowledge  of  the  gospel 
imparted,  but  for  the  inspiration  which  the  teachers  will  receive 
to  give  at  all  times  their  best  to  the  boys  and  girls. 

The  material  for  1922  has  been  prepared  in  outline  form, 
one  outline  containing  ample  material  for  at  least  two  recita- 
tions. In  a  word,  the  outline  suggests  a  survey  of  our  gospel 
doctrine.  It  first  raises  the  question,  "What  Is  the  Purpose  of 
Life?"  If  the  purpose  is  Exhaltation,  then  who  is  the  Author 


of  the  plan  whereby  it  may  be  achieved?  What  is  the  Plan? 
What  Church  provides  such  a  plan?  What  are  the  Principles 
involved  in  such  a  plan?  In  short,  what  are  the  fundamental 
Principles  of  the  Gospel? 

These  outlines  have  been  drawn  up  by  some  of  the  most 
capable  teachers  in  the  Church  and  while  they  follow  the  same 
general  plan  they  are  as  different  as  outlines  drawn  by  different 
individuals  always  ought  to  be.  The  variety  has  been  pre- 
sented that  no  one  should  be  led  to  believe  that  there  is  one  best 
form  of  outline  for  all  teachers. 

An  outline  at  best  is  but  a  skeletonized  statement  of  pro- 
cedure. Each  man  must  say  finally  how  he  can  best  proceed. 
It  is  suggested,  therefore,  that  in  presenting  these  lessons  each 
teacher  prepare  his  own  outline  of  the  material  covered.  In 
.  some  cases,  as  in  the  material  for  February,  it  is  clear  that  the 
teacher  will  have  to  select  and  emphasize  what  to  him  are  the 
outstanding  features;  in  the  material  for  October  it  is  equally 
clear  that  the  teacher  will  need  to  expand  and  illustrate  the 
general  truths  set  down.  In  practically  every  outline  an  abun- 
dance of  material  has  been  provided,  it  being  thought  that  it 
will  be  easier  for  teachers  to  select  and  eliminate  than  to  provide 
what  is  not  suggested.  Extra  material  has  been  provided  for 
December  which  may  be  used  as  occasion  demands. 

Copious  references  have  been  listed  so  that  it  will  be  easy 
to  make  assignments  of  special  topics.  It  is  hoped  that  as 
many  individual  members  as  possible  will  be  encouraged  to 
bring  in  contributions  to  class  discussions. 

It  will  be  observed  that  the  outline  is  so  prepared  that  each 
alternate  page  is  a  blank  provided  for  note  taking.  Often  the 
most  valuable  parts  of  our  texts  are  the  notes  which  we  have 
inserted.  Surely  that  may  well  be  the  case  in  such  a  study  of 
the  gospel  as  is  afforded  in  Teacher  Training  during  the  present 
year. 

It  is  suggested  further  that  teachers  be  led  to  discuss  the 
questions  raised  as  they  may  affect  the  lives  of  the  boys  and 
girls  whom  they  teach.  In  other  words,  it  is  hoped  that  the 
teacher  training  work  will  find  an  echo  in  all  the  teaching  done 
during  the  year.  "How  can  I  vitalize  each  principle  presented 


for  my  class  members"   is  a  good  question  for  the  various 
teachers  to  keep  in  mind. 

In  good  teaching  it  is  impossible  to  separate  subject  matter 
and  method.  It  is  recommended,  therefore,  that  throughout  the 
year's  work,  attention  be  given  regularly  to  the  methods  of 
teaching  discussed  during  1921.  This  year's  work  offers  an 
excellent  opportunity  for  applying  the  principles  studied  last 
year.  Teachers  should  be  concerned  not  only  with  the  subject 
"Baptism,"  for  instance,  as  a  subject,  but  should  be  concerned  to 
know  just  how  best  to  present  it  so  as  to  win  the  interest  of  a 
class  in  its  importance  as  a  step  in  the  plan  of  salvation. 
Occasional  reviews  on  chapters  of  last  year's  text  will  be 
helpful. 

One  further  general  suggestion.  While  it  is  hoped  that 
vital  problems  and  questions  will  be  raised  regularly  in  the 
course  of  the  year's  work,  it  is  earnestly  recommended  that 
teachers  avoid  quibbling  about  uncertain  philosophical  points 
of  belief.  There  are  many  points  with  reference  both  to  the 
here  and  the  hereafter  concerning  which  nothing  definite  has 
been  revealed.  There  is  little  to  be  gained  in  discussing  such 
vagaries.  Rather  should  we  center  our  effort  on  understanding 
fully  the  basic  principles  of  the  gospel  concerning  which  the 
word  of  the  Lord  is  clear.  In  this  connection  it  is  recommended 
that  on  points  that  may  be  raised,  safety  lies  in  adhering  to 
the  word  of  the  Lord  as  contained  in  the  Standard  Works  of 
the  Church.  The  regular  use  of  a  good  Ready  Reference  will 
be  a  most  helpful  practice.  The  year's  work  will  enable  every 
teacher  in  the  Church  to  cultivate  a  practical  acquaintance 
with  these  books  and  will  enable  him  to  build  for  himself  an 
intelligent  working  faith  which  will  prove  an  anchor  in  all  his 
life. 


An  Outline  Study  of  the  Principles 
of  the  Gospel 

SALVATION  AND  EXALTATION  THE  GREAT  OBJECTIVE 
(Material  for  January) 

"For    behold,   this   is   My   work   and   My   glory,   to    bring    to    pass    the 
immortality  and  eternal  life  of  man." — P.  of  G.  P.,  Book  of  Moses,  1:39. 

GENERAL  REFERENCES: 

Doctrine  and  Covenants — Sections  76  and  88. 
SUPPLEMENTARY  READINGS  : 

*Note:  All  Reference  books  may  be  had  through  the  Deseret  Book  Co. 
"The  Gospel"— Roberts,  pp.  11-43. 
"Articles  of  Faith"— Talmage.  pp.  76-97. 
"Ecclesiastical  History"— Roberts,  pp.  377-389. 
"Vitality  of  Mormonism" — Talmage.  p.  276. 
"Jesus  the  Christ"— Talmage.  pp.  17-31. 
"Gospel   Doctrine"— Joseph  F.   Smith,  pp.   538-603. 
"Scientific  Aspects  of  Mormonism" — Nelson,  pp.  216-231. 

I.  Immortality,  or  an  eternal  union  of  spirit  and  body,  secured 

to  all  through  the  Atonement  of  Christ. 
John  5:26,  28,  29. 
Alma  11:40-46. 
D.  &  C.  76:16,  17. 
Rev.  20:12,  13. 
Acts  24:14, 15. 

II.  Eternal  life,  a  spiritual  union  with  God  which  shall  last 
forever,  is  dependent  upon  the  merits  or  demerits  of  the 
individual,  in  other  words,  upon  obedience  to  the  laws 
of  spiritual  life  and  growth. 

I  John  3:14. 
John  17:3. 
Matt.  19:16-26. 
D.  &  C.  76:  51-58. 

1.  The  same  laws  that  govern  here  to  govern  hereafter. 
I  Peter  4:6;  D.  &  C.  76:73,  74;  I  Cor.  15:29. 

2.  Opportunities  here  and  hereafter. 

Read  "Vitality  of  Mormonism" — Talmage.  pp.  257-263. 


12 

3.  Improvement,  advancement,  progression  here  and  here- 
after  are   basal   principles   of   the   Divine   plan   with 
respect  to  the  souls  of  men.     Read  "Vitality  of  Mor- 
monism"— pp.  266-269. 

4.  Some  degree  of  salvation  shall  be  granted  to  every  soul 
who  has  not  committed  the  unpardonable  sin.     D.  &  C. 
76:109-112. 

5.  Progression  in  eternity  to  be  along  well  defined  lines 
approaching  a  likeness  with  God. 

6.  Exaltation   in   either   telestial,   terrestrial    or   celestial 
kingdom  dependent  upon  observance  of  laws  obtaining 
there.     Read  D.  &  C.  88.     "Ecclesiastical  History "- 
Roberts,  pp.  382-387. 

7.  Progress  within  and  from  different  degrees  of  glory. 
Read  "Ecclesiastical  History"— Roberts,  pp.  386-387. 


QUESTIONS  AND  PROBLEMS 

1.  What  is  the  difference  between  immortality  and  eternal 
life? 

2.  What    is    the    difference    between    salvation    and    ex- 
altation? 

3.  Who  are  heirs  to  each  of  the  three  degrees  of  glory? 

4.  Upon  what  will   an  eternal  increase  depend? 

5.  Harmonize  the   eternal   progression    of  those   in   the 
telestial  kingdom  with  the  statement  that  where  God  and  Christ 
are  they  cannot  come  worlds  without  end. 

6.  Who  are  sons  of  perdition? 

7.  If  Christ's  work  is  to  "bring  to  pass  the  immortality 
and  eternal  life  of  man,"  what  is  our  work? 


14 

THE  LORD  JESUS  CHRIST 
THE  GREAT  AUTHOR  OF  SALVATION 

(Material  for  February) 

GENERAL  REFERENCES: 

Old  Testament— Ex.  3:13,  14. 

New    Testament— Matt.    2:11-15;    28:1-10,    16-20;    Luke 

1:26-35;    2:29-33;    4:1-15;    6:13;    22:1-71;    24:13-34; 

John   1:1-14;    10:18;    20:1-29;   21:1-23;   Acts   1:9-12; 

I  Cor.  15:6,  7;  Col.  2:9;  I  Peter  3:19,  20. 
Book  of  Mormon— I  Nephi  17:30-40;  III  Nephi  11:13-41; 

16:1-3;  17:4;  Helaman  14:12;  Ether  3:14. 
Doctrine  and  Covenants— 20:28;  46:31;  93:21;   130:20- 

22;  136:22. 
Pearl  of  Great  Price— Abraham  3:22-24,  27;  Moses  1:33; 

4:28. 
SUPPLEMENTARY  READINGS  : 

Writings  of  Joseph  Smith — 

"Jesus  the  Christ" — James  E.  Talmage. 


I.  Jesus  Christ,  the  Son  of  God. 

1.  An  intelligence  of  the  highest  order. 

2.  The  first  born  of  the  spirits  in  heaven. 

3.  A  God  before  His  birth  on  this  earth;  a  Creator  God 
before   He  came  to   earth. 

4.  A   member   of  the   Godhead,   second   in   authority;    a 
counselor  of  His  Father  and  one  with  His  Father. 

5.  The  Jehovah  of  the  Hebrews;  the  God  of  the  Jaredites; 
the  promised  Messiah. 

6.  The  promised  babe  at  Bethlehem.    His  father,  God  the 
Eternal  Father;  His  earthly  mother,  the  Virgin  Mary. 

II.  Jesus  Christ,  the  great  Teacher;  the  Founder  and  Head  of 
the  Church. 

1.  Science  and  religion  united  in  announcing  His  birth: 
the  star  for  scholars  and  the  angels'  song  for  the 
shepherd. 


16 

2.  The  miraculously  preserved  child  of  Bethlehem. 

3.  The  one  baptised  by  John,  the  Godhead  present. 

4.  A  vanquisher  of  Satan  in  single  spiritual  combat. 

5.  A  teacher  without  a  peer;  an  unparalleled  worker  of 
miracles. 

6.  The  founder  of  Christianity,  through  the  calling  of  the 
Twelve  and  their  ordination  as  Apostles. 

7.  The  one  who  organized  the  Church,  administered  the 
sacrament,   blessed   and   preached   the   Gospel    to   the 
Nephites  on  this  continent. 

8.  The  one  who,  with  His  Father,  by  whom  He  was  intro- 
duced, opened  the  Gospel  dispensation  of  the  fullness 
of  times. 

9.  The  one  who,  either  in  person  or  by  authorized  messen- 
gers,   revealed    the    principles    and    doctrines    of   the 
Church  of  Jesus  Christ  of  Latter-day  Saints,  and  is  now 
directing  the  affairs  of  this  Church,  which  bears  His 
name. 

III.  Jesus  Christ,  the  Savior  of  the  World. 

1.  The  one  who  gave  His  life  for  mankind,  when  He  had 
power  to  save  it,  courageously  carrying  the  weight  of 
all  the  pardonable  sins  of  the  world  at  Gethsemane. 

2.  The  giver  of  unconditional  redemption  of  man  from  the 
physical  death  and  conditional  redemption  from  spirit- 
ual death. 

3.  The  one  who  opened  a  dispensation  of  the  Gospel  in  the 
regions  of  the  damned. 

4.  The    only    one    through    whom    mankind    can    obtain 
salvation. 

IV.  Jesus  Christ,  The  First  Fruits  of  the  Resurrection. 

1.  He  is  the  Resurrection  and  the  Life. 

2.  The  one  who  broke  the  bands  of  death   at  the   first 
resurrection  on  this  earth. 

3.  The  medium  through  whom  resurrected  bodies  come, 
hence*  He  is  the  Father  of  all. 


18 
QUESTIONS  AND  PROBLEMS 

1.  Prove   that  Jesus   the   Christ   was   a   member   of   the 
Godhead. 

2.  Give  scriptural  evidence  that  Christ  was  the  Jehovah 
of  the  Hebrews. 

3.  What  does  this  expression  mean  to  you,  "I  know  that 
my  Redeemer  lives?"     Who  is  the  author  of  the  quotation? 

4.  Read  carefully  hymn  number  145,  hymn  book ;  number 
66,  psalmody. 

5.  What  will  Christ  do  for  every  individual  when   He 
takes  charge  of  the  affairs  of  the  earth  as  chief  ruler?     See 
Doctrine  and  Covenants  1:10. 

6.  Show  that  the  Godhead   of  which  Jesus  Christ  is   a 
member  has  in  it  the  good  elements  of  the  three  great  forms  of 
government — the  love  of  the  patriarchial,  the  strength  of  the 
monarchial,  and  the  liberty  of  the  democratic. 

7.  From  the  following  three  facts  draw   a   conclusion. 

a.  It  is  not  consistent  for  the  superior  to  worship  the 
inferior. 

b.  The  organized  is  superior  to  the  unorganized. 

c.  Man  is  an  organized  intelligence.  THEREFORE? 


20 
THE  PLAN  OF  REDEMPTION 

(Material  for  March) 

GENERAL  REFERENCES: 

Bible— Gen.  1:1-27;  Num.  27;16;  Eccl.  12-7;  Jer.  1:4-5; 

John   9:1-2;    Eph.    1:3-6;    Heb.    12:9;    Rev.    12:7-12; 

1  Tim.  2:5,  6,  14;  4:10;  Rom.  3:23-25:  2  Tim.  1:8; 

John  6:50-54;  10:7-18;  11:25-26;  Luke  22:19-20;  Acts 

5:29-32;  Rom.  6:23. 
Book  of  Mormon— II  Nephi  2:16-27;   9:6-13:   2:11-16; 

Mosiah   3:16-19. 
Doctrine  and  Covenants— 74:7;  76;  18:11;  35:2;   18:47; 

29:5,  46-47;  88:15,  99;  58:28;  29:36-37;  93:4;  130:18. 
Pearl  of  Great  Price— Abr.  3:22-28;  Moses  3:4-5,  8-9,  17; 

2:1-2,26-27;  4:1-25. 

A.      THE  WAY  To  MAN'S  EARTH-LIFE. 
"Adam  fell  that  men  might  be"— II  Nephi  2:22-25. 

I.  Our  Premortal  (pre-existent)   Life. 

1.  Scriptural   evidences:   Job.   38rl-7;    Eccl.    12-7;    Heb. 
12:9;  John  1:1,  2,  14;  3:13;  6:38,  62;  17:3-5,  I  Pet. 
1:    19-20;    Num.    27:16;    Jer.    1:4-5;    Rev.    12:7-12; 
Ether  3. 

2.  Aspects  of  such  premortal  life. 

a.  A  spiritual  creation  or  spirit  birth — we  were  "added 
upon"— Heb.  12:9. 

(1)    Earth-birth  but  typical  of  heaven-birth.     See 
Heb.  9:23. 

b.  Spirits   unequal    in   their   "first   estate"    (Jude   6), 
Abr.  3:22-24;  II  Pet.  2:4;  Romans  8:29;  9:11-14. 

c.  Certain  spirits  and  foreordination.  I  Pet.  1:19-20; 
Jer.  1:4-5;  Romans  11:2. 

II.  The  Creations. 

1.  Spiritual:  plants,   animals,  man.     Gen.  2:4-5;   Moses 
3:4-5,  8-9;  Abr.  3:22-27;  Jude  6.    D.  &  C.  29:  30-32; 
93:29. 

2.  Temporal:   earth,  plants,  animals,  man.     Gen.   1:1-2, 
26-27;  2:4-6,  8-9;  Moses  2:1-2,  26-27;  1:31-32;  3:4-5, 
8-9;. Abr.  3:24-25;   D.  &  C.  88:15. 


22 

III.  The  Fall.— See  Era,  February,  1921. 

1.  The  new  earth  to  be  peopled.    Abr.  3:24-25. 

2.  A    prearranged    plan — Adam's    "appointed    mission." 
II    Nephi    2:22-25.      "Jesus    the    Christ,"    Talmage; 
Articles  of  Faith,  Talmage. 

3.  The   transgression,    nature    of.      Gen.    2:17;    3:1-13; 
Moses  4:5-13. 

4.  The  banishment — spiritual  and  physical.    Gen.  3:9-24; 
Moses  4:1-25. 

5.  Brought  sin  and  death  into  the  world — spiritual  and 
physical  (temporal)   death. 

6.  The   first   great   commandment   now   possible   of   ful- 
fillment.    II  Nephi  2:22-25. 

7.  A  savior  (mediator)  made  necessary.    I  Cor.  15:21-22; 
II  Nephi  9:6-13. 

IV.  "Whom  Shall  I  Send?"     Abr.  3:27. 

1.  Free    agency    versus    freedom.      See   Alma    42:1-10; 
II  Nephi  2:16-27;  Heleman  14:30-31. 

2.  Free  agency  a  priceless  heritage. 

a.  The  Lord  so  designs  it.    Moses  3:17;  D.  &  C.  58:28. 

3.  The  offers. 

a.  Christ's    (the   Father's) — one   of   free    agency    and 
unselfish  love. 

b.  Lucifer's — one  of  force  and  selfish  ambition. 

4.  Christ  the  chosen  One. 

a.  Lucifer's  rebellion.     Abr.  3:28;  D.  &  C.  29:36-37; 
76:25-27. 

b.  War  in  heaven.     Rev.  12:7. 

c.  Lucifer's  expulsion. 

d.  Adam's  (Michael's)  part. 

B.     THE  WAY  OF  MAN'S  RETURN  To  GOD. 

I.    Christ's  Atonement  a  Necessary  Outgrowth  of  the  Fall. 
1.    Where  a  law  is  broken  a  penalty  is  always  attached. 
Christ  chose  to  pay  the  penalty  which  the  broken  law 
imposed.     Heb.  2:9;   John  6:50-51;   Luke  22:19-20; 
Rom.  6:23;  1  Tim.  2:5-6. 


24 

II.  Christ  and  Unconditional  Redemption — the  MUST  element 
of  the  atonement  or  so-called  general  salvation. 

1.  Relative  claims  of  justice  and  mercy. 

a.  Before  the  Fall — the  scale  perfectly  balanced — an 
agreement  (conciliation). 

b.  By   the    Fall — the    scale    (balance)     upset — a    dis- 
agreement  ( estrangement ) . 

(1)    Justice  demanded  the  penalty  of  death.    Gen. 
2:17;  Moses  3:17. 

c.  Through     the     atonement — the     scale     rebalanced 
(reconciliation) . 

2.  Christ  the  first  fruits  of  the  resurrection  and  through 
him  it  is  made  possible  for  all  mankind  to  be  resur- 
rected.    John  11:25;    1   Cor.   15:12-58. 

III.  Christ  and  Conditional  Redemption — the  MAY  element  of 
the  atonement,  or  so-called  individual  salvation. 

1.  Men  may  be  saved  from,  not  in,  their  individual  sins. 
3rd  Article  of  Faith. 

2.  Obedience  to  Gospel  law  the  only  way.     Heb.  5:7-8; 
I  John  1:5-7;  Mark  16:15-16. 

3.  Salvation  conditional  and  elective. 

a.  It  costs  individual  effort. 

b.  It  imposes  stipulations — a  something  to  be  done. 
II  John  1:9;  Heb.  6:1-2. 

4.  Reward  and  punishment  an  outgrowth.    I  John  1:5-10. 
Mosiah  3:11-12;  II  Nephi  2:11-16. 

IV.  Christ  and  Child  Salvation — He  Makes  them  Free. 

1.  Effects  of  Adam's  transgression  taken  away  in  Him. 
Mosiah  3:16-19. 

2.  Children  redeemed  from  the  foundation  of  the  world. 
D.  &  C.  29:46-47. 

a.  Satan  not  permitted  to  tempt  them. 

b.  They  cannot  sin. 

3.  They  are  clean  in  Christ — the  "whole  need  no  physi- 

cian."   Moroni  8:8-12;  19-22. 

4.  They  are  holy  through  the  atonement.     D.  &  C.  74:7. 


26 

V.  Christ's  a  Free- Will  Offering.     He  saved  by  loving  service. 
.1.    Self-imposed  (chosen).     John  10:17-18;  Matt.  26:53- 

54;  Moses  4:1;  Abr.  3:27. 
2.    Love  inspired. 

a.  On  the  part  of  the  Father.  John  3:16-17;  I  John  4:9. 

b.  On  the  part  of  the  Son.     John  15:13;  Luke  23:34. 

VI.  The  Gospel  Plan  an    Eternal  Progression. 

1.  Christ  the  author  of  salvation  through  obedience.    Heb. 

5:8-9. 

2.  Christ  received  not  a  fullness  at  first,  but  grace  to 
grace.     D.  &  C.  93:14. 

3.  Christ  thought  it  not  robbery  to  be  equal  with  God. 
Phil.  2:5-6;  John  5:17-19;  Mormon  Doctrine  of  Diety. 
pp.  226-228  also  pp.  32-47. 

4.  Man  a  possible  "joint  heir"  with  Christ.    Rom.  8:16-17. 

5.  Intelligence  gained  here  will  rise  with  us.     D.  &  C. 
130:18. 


QUESTIONS  AND  PROBLEMS 

1.  Distinguish  between  (a)  an  intelligence,  (b)   a  spirit, 
(c)   a  soul. 

2.  Define  (a)   a  spiritual  death  and  physical  death,  (b) 
spiritual  banishment  and  physical  banishment. 

3.  When  is  a  stumbling  block  a  stepping  stone?     Apply 
to  lesson  content. 

4.  What  would  you  think  of  a  school  which  compelled 
all   its  students  to  graduate,  irrespective   of  their   individual 
effort  and  their  personal  desires  in  the  matter?     Apply  to 
lesson  content. 

5.  It  has  been  said  that   "Adam  fell   upward   through 
Christ."    Explain. 

6.  In    what    sense    are    the    Fall    and    the    Atonement 
reciprocal? 

7.  What  do  we  mean  by  the  MUST  element  of  Christ's 
mission? 


28 

8.  What  do  we  mean  by  the  MAY  element  of  Christ's 
mission. 

9.  Show  wherein  man,  estranged  from  God,  was  helpless 
without  a  Rescuer   (Mediator) . 

10.  Show  wherein  it  is  just  and  fair  that  all  shall  be 
resurrected. 

11.  Show  wherein  the  Fall  brought  final  blessings,  not 
curses,  to  all  concerned. 

12.  Explain   "Men   may  be   saved   from,   not   in,  their 
individual  sins." 

13.  Explain  "As  a  man  is,  God  once  was,"  etc. 


30 

THE  CHURCH  OF  JESUS  CHRIST  OF  LATTER-DAY  SAINTS 

THE  LORD'S  ESTABLISHED  AGENCY  FOR  SECURING 

THE  SALVATION  AND  EXALTATION  OF  MAN 

(Material  for  April) 

GENERAL  REFERENCES: 

New  Testament— Luke  6:13;  10:1-17;  Acts  6:7;  13:1-3; 

14:23;  I  Timothy  3:10;  I  Cor.  12:28. 
Doctrine  and  Covenants— Sec.  13;  128:20. 

SUPPLEMENTARY  READINGS  : 

The  Improvement  Era — May  1921. 
History  of  the  Church — Vol  I,  pp.  40,41. 
"The  Vitality  of  Mormonism" — Talmage. 
"The  Gospel"— Roberts. 
"The  Articles  of  Faith" — Talmage. 

A.      THE  NEED  OF  A  CHURCH. 

I.  Man,    as  :a   social   being,    needs   an    organization    for   his 

religious  welfare  just  as  for  his  political  welfare. 

II.  Society  needs  an  institution  which  will  serve  as  a  depository 
for  the  Revelations  and  Teachings  of  the  Lord. 

III.  The  Savior  of  the  world  deemed  it  necessary  to  provide 
an  organization  to  take  care  of  the  religious  needs   of 
people.     His  apostles  perpetuated  the  organization.     See 
I  Cor.  12:28. 

IV.  Man  can  accomplish  more  good  in  the  world  through  an 
organized    agency    than    he    can    acting    merely    as    an 
individual. 

V.  History  declares  that  mankind  generally  have  considered  a 

church  necessary  to  civilization. 

B.      EVIDENCES  THAT  THE  CHURCH  OF  JESUS  CHRIST  OF 

LATTER-DAY  SAINTS  is  THE  LORD'S  ESTABLISHED 

AGENCY  FOR  SECURING  THE  SALVATION 

AND  EXALTATION  OF  MAN. 


32 

I.  The  Evidence  of  Prophecy. 

1.  That  there  should  be  an  apostasy. 

Isaiah  24:1-6;  29:9-10,  13;  60:2. 

Jeremiah  2:13;   16:10-21;  23:10-12. 

Amos    8:11,12. 

Hosea  4:1. 

Micah  3:5-11. 

Daniel  7:21-25. 

Matt.   24:10-13. 

Acts  20:29,  30. 

I  Timothy  4:1,  2,  3. 

II.  Thessalonians  2:3-12. 

2.  That  there  should  be  a  restoration. 
Revelations  14:6,  7;   18:4,  5. 
Ezekiel  37:16-19. 

Amos  3:7.  Acts  3:19-21. 

Micah  4:1,  2.  James  1:5,  6,  7. 

Daniel  2:44,  45.  Malachi  4:1-6. 

II.  The  Evidence  of  Its  Origin. 

1.  It  is  not  man-made  but  instituted  of  God  in  these  latter 
days  through  the  Prophet  Joseph  Smith. 

2.  Both  God  the  Father  and  His  Son  Jesus  Christ  visited 
the  earth  to  usher  in  this  great  latter-day  work. 

3.  It  is  HIS  Church. 

4.  It  operates  under  the  authority  of  His  Holy  Priesthood 
restored   to    earth    by   John    the    Baptist   and   by   the 
apostles  Peter,  James  and  John. 

III.  The  Evidence  of  Attainment. 

"By  Their  Fruits  Ye  Shall  Know  Them." 
1.    What  the  Church  as  an  institution  has  done. 

a.  Its  colonization. 

b.  Its  reclamation  projects. 

c.  Its  industrial  pioneering. 

d.  Its  social  provisions  through  its  organization  in  the 
realm  of  education,  recreation,  charities,  missionary 
service,  etc. 

e.  Its  moral  status. 

f.  Its  ideals  of  home  life. 

g.  Its  citizenship  and  loyalty  to  government. 


34 

2.    What  the  individual  members  of  the  Church  are  ex- 
pected to  be  and  to  do. 

a.  Examples  of  the  achievement  of  such  men  as  our 
present  leaders. 

b.  The  activities  regularly  engaged  in  by  members  of 
every  ward  in  the  Church. 

IV.  The  Evidence  of  Its  Publications. 

No  such  man  as  Joseph  Smith  unaided  by  the  Spirit  of 
the  Lord  could  have  produced— 
The  Book  of  Mormon. 
The  Doctrine  and  Covenants. 
The  Pearl  of  Great  Price. 

V.  The  Evidence   of   Its   Teachings   as  Providing   the   Com- 

pletest  Scheme  of  Life  Here  and  Hereafter. 

These  teachings  constitute  the  basis  for  our  year's  work  in 

Teacher-Training. 


QUESTIONS  AND  PROBLEMS 

1.  Discuss    the    significance    of   the   Lord's    declaration 
relative'to  the  churches  concerning  which  the  Prophet  Joseph 
Smith  inquired: 

"You  must  join  none  of  them.  They  are  all  wrong. 
Their  creeds  are  an  abomination  in  My  sight.  The  pro- 
fessors thereof  are  all  corrupt.  They  draw  near  me  with 
their  lips,  but  their  hearts  are  far  from  me.  They  teach 
for  doctrine  the  commandments  of  men.  Having  a  form 
of  Godliness,  they  deny  the  power  thereof." 

2.  What  are  the  real  tests  of  a  Church? 

3.  How  would  you  meet  the  argument  that  an  upright 
man  needs  no  Church? 

4.  What  entitles  the  Church  of  Jesus  Christ  of  Latter-day 
Saints   to   the   consideration   of  the  world   as   the  Church   of 
God? 

5.  How  are  the  standard  works  of  the  Church  an  evidence 
of  its  divinity? 

6.  Discuss  the  relative  importance  of  each  of  the  other 
evidences. 


36 
THE  FIRST  GREAT  PRINCIPLE  OF  THE  GOSPEI^FAITH 

(Material  for  May) 

GENERAL  REFERENCES: 

New  Testament — Hebrews  11:6;  Romans  10:8-17;  I  Cor. 

12:8,  9;  Eph.  2:8;  Matt.  17-20;  21:17-21;  Mark  4:36- 

41;;  11:23-24. 

Book  of  Mormon— Alma  14:26-29;  Helaman  5:20-52. 
Doctrine  and  Covenants — Lecture  on  Faith  3:13-19.     Doc. 

&  Cov.  29:6. 

SUPPLEMENTARY  READINGS: 

"Articles  of  Faith"— Talmage.    Lecture  V. 
"The    Gospel    and    Man's    Relation   to    Diety" — Roberts. 
Chap.  IX,  XII. 


I.  Faith  Denned. 

1.  "Faith  is  the  assurance  of  things  hoped  for,  the  evidence 
of  things  not  seen."  As  used  in  the  scriptures  faith 
means  "full  confidence  and  trust  in  the  being,  purposes, 
and  words  of  God."  In  the  theological  sense  "Faith 
means  a  living,  inspiring  confidence  in  God  and  an 
acceptance  of  His  will  as  our  law,  and  of  His  words 
as  our  guide  in  life." 

II.  How  Faith  is  Obtained  and  Increased. 

1.  Every  child  born  into  the  world  has  capacity  for  faith 
inherent   within   him.      This   may   be   developed    and 
cultivated. 

2.  Faith    must    be    sought    after    with    sincerity    and    in 
humility. 

3.  Faith  in  God  is  increased  by  hearing  or  reading  His 
word  and  by  the  testimony  of  His  servants. 

4.  Faith  in  God's  law  is  increased  by  living  His  law. 

5.  Great  faith  often  comes  as  a  direct  gift  of  God. 

III.  Upon  What  Faith  Rests. 

1.  True  faith  rests  on  correct  information  correctly  inter- 
preted. 


38 

2.  Distorted  faith  comes  from  wrong  information  or  from 
correct  information  wrongly  interpreted. 

3.  Man's  faith  in  God  is  established  by  coming  to  know 
Him.  Man  conies  to  know  God  by 

a.  The  evidence  of  history  and  tradition. 

b.  The  evidence  furnished  by  the  exercise  of  human 
reason. 

c.  The  conclusive  evidence  of  direct  revelation  from 
God  Himself. 

IV.  Faith  and  Works. 

1.  Inter-relation  of  each  to  the  other. 

2.  Passive  faith  ineffective.     See  James  2:17,  18. 

V.  Faith  a  Principle  of  Power. 

1.  In  every  day  life — the  moving  power  of  all  action. 

2.  In  times  of  great  need. 

a.  In  sickness. 

b.  In  doubt. 

c.  In  weakness. 

3.  The  "carrying"  power  of  prayer. 

4.  A  measure  of  what  one  receives. 

5.  It  makes  all  things  possible. 

VI.  Faith  Necessary  for  Salvation. 

1.  Faith  necessary  to  please  God. 

2.  Faith  in  Godhead  and  in  Gospel. 

3.  Faith  leads  to  repentance  and  obedience  to  God's  law. 

VII.  Results  of  Faith. 

1.  In  ancient  Israel. 

2.  In  ministry  of  Christ  and  His  Apostles. 

3.  Among  the  Nephites. 

4.  In  modern  Israel. 


40 

QUESTIONS  AND  PROBLEMS 

1.  Explain  the  wise  provision  which  ordains  that  man  in 
this  probation  shall  walk  by  faith  and  not  by  sight. 

2.  Show  that  faith  is  the  impelling  force  that  leads  men 
to  plan,  struggle,  and  achieve  all  the  worth  while  things  of  life. 

3.  In  whom  is  faith  necessary  for  salvation? 

4.  What  is  necessary  that  one  may  exercise  faith  in  God? 

5.  On  what  evidence  does  faith  in  God  rest? 

6.  How  is  faith  developed? 

7.  How  does  faith  become  a  principle  of  power? 

8.  Show  that  living  faith  is  a  greater  saving  power  than 
unused  knowledge. 


42 

THE   SECOND   GREAT  PRINCIPLE   OF  THE   GOSPEL- 
REPENTANCE 

(Material  for  June) 

GENERAL  REFERENCES: 

Old  Testament— Pro.  11:21;  16:5;  28:13;  Psalms  38:18; 

Isaiah  55:7;  Ecc.  7:20. 
New  Testament— Matt.  3:7,  8;  Luke  13:5;  15:7;  24:47; 

Rom.  3:10;  II  Peter  3:9. 
Book  of  Mormon— II  Nephi  2:21. 
Doctrine  and  Covenants— 1:33;  18:13;  19:4;  43:20;  64:7, 

9,  10. 
Pearl  of  Great  Price— Moses  5:8,  9;  6:51-53. 


I.  What  Repentance  Is. 

1.  A  sorrow  for  and  turning  away  from  sin. 

2.  A  preparation  for  a  new  spiritual  birth  of  water  and 
of  spirit. 

3.  A  substitution  of  good  for  evil  in  character  building. 

II.  Repentance  Essential  to  Salvation. 

1.  The  only  way  to  God's  forgiveness. 

2.  More   of   a   source   of  joy   to   God  than   man's   self- 
righteousness. 

3.  Indispensable  to  light  and  eternal  life. 

4.  The  need  of  repentance  universal. 

5.  Confession  of  sin  to  God  and  to  others  who  should 
know,  an  essential  part  of  repentance. 

6.  Group  repentance  as  essential  as  individual  repentance. 

III.  Steps  in  the  Process  of  Repentance. 

7.  The  stairway  of  repentance  by  which  we  climb  out  of 
the  pit  of  sin  has  five  steps: 

a.  The  recognition  of  one's  wrong  doing. 

b.  Regret  for  the  wrong  doing. 

c.  Resolution  to  forsake  the  sin. 

d.  Reformation  or  change  in  conduct. 


44 

e.    Restitution  or  making  recompense  for  our  errors. 

(1)  By  our  very  best  efforts. 

(2)  By  the  help  of  the  Lord,  which  help  is  a  gift  of 
God.      Hence,   repentance   is   a   gift   of   God   as 
well  as  a  human  climb. 

IV.    Readiness  to  Forgive  Others  a  Condition  of  Forgiveness 
by  God. 

1.  Unwillingness  to  forgive  a  bar  to  God's  forgiveness. 

2.  Unforgiveness  of  a  pardonable  sin  worse  than  the  sin. 

3.  Self-forgiveness  after  repentance,  necessary  to  happi- 
ness.    It  is  inconsistent  to  ask  the  Lord  to  do  what  we 
will  not  do,  therefore,  we  have  no  right  to  ask  him  for 
forgiveness  until  we  repent,  and  then  He  will  forgive 
us  and  so  should  we  forgive  ourselves.    Brooding  over 
sin  repented  of  is  as  inconsistent  as  holding  a  grudge 
against  another  person. 

"Arise  if  the  past  detain  you, 

Her  sunshine  and  sorrows  forget; 

No  chain  so  unworthy  to  hold  you 
As  those  of  a  vain  regret." 


QUESTIONS  AND  PROBLEMS 

1.  Who  first  taught  repentance  on  this  earth? 

2.  Show  the  relation  between  repentance  and  baptism. 

3.  How  would  it  affect  religion  if  the  unrepentant  could 
be  forgiven  by  the  Lord? 

4.  Show  that  repentance  requires  self-control  plus  self- 
correction   and    that   it   should   have    a    double   motive,    self- 
betterment  and  the  pleasure  of  others — God  and  man. 

5.  Discuss  the  following  quotation  as  it  affects  repent- 
ance: 

"Vice  is  a  monster  of  such  frightful  mien, 
As  to  be  hated  needs  but  to  be  seen; 
But  seen  too  oft,  familiar  with  her  face, 
We  first  endure,  then  pity,  then  embrace." 


46 

6.  Who    are   exempt   from   repentance   in   the   Plan   of 
Salvation? 

7.  On  what  terms  may  we  ask  for  God's  forgiveness  and 
expect  our  petitions  to  be  granted? 

8.  Why  would  heaven  where  Jesus  is  be  its  opposite  to 
an  unforgiving  person? 

9.  To  whom  should  sins  be  confessed? 

10.  When  does  the  brooding  over  sin  become  a  sin? 

11.  Wherein  is  repentance  a  gift  from  God? 

12.  Give  an  illustration  of  group  repentance. 


48 

THE  THIRD  GREAT  PRINCIPLE  OF  THE  GOSPEL- 
BAPTISM 

(Material  for  July) 

GENERAL  REFERENCES: 

New  Testament— Matt,  3:5,  6,  13-17;  John  3:1-8,  24;  Acts 

2:38;  8:12-17,  38-39;   19:2-6;  Rom.  6:3-6. 
Book  of  Mormon — III  Nephi,  Chap.  11. 
Doctrine  and  Covenants — Sections  13  and  20. 
Pearl  of  Great  Price — Moses,  Chap.  6. 

SUPPLEMENTARY  READINGS: 
"The  Gospel"— Roberts. 
"Outlines  of  Ecc.  Hist."— Roberts,  Part  I,  Chap.  3;  Part 

II,  Chap.  3. 

"Articles  of  Faith"— Talmage,  Lecture  VI. 
"Gospel  Doctrine" — Joseph  F.  Smith,  Chap.  6. 


I.  A  Concrete  Test  of  Man's  Submission  to  the  Divine  Will. 

1.  Obedience  to  the  Divine  Plan  the  paramount  duty  of 
life. 

2.  Obedience    necessarily    indicated    by    a    physical    ex- 
pression. 

3.  Christ's  baptism — an  example  of  obedience. 

4.  Two  parties  to  the  contract  of  baptism;   of  necessity 
the  person  representing  the  First  party  must  be  divinely 
authorized. 

5.  Parallel  illustrations  in  civil  life. 

II.  Divine  Love  Made  Manifest  Through  this  Ordinance. 

1.  The  great  purpose  of  God — to  bring  to  pass  the  ex- 
altation of  His  children;  hence  the  institution  of  the 
Plan  of  Salvation,  of  which  baptism  is  a  part. 

2.  Two-fold  purpose  of  the  atonement :    Redemption  from 
death  without  effort  on  man's  part;  redemption  from 
personal  sin  through  obedience  to  the  plan.    Baptism  is 
the  specific  ordinance  through  which  comes  remission 
of  sins. 


50 

3.  As  one  Party  to  the  contract  of  baptism,  God  is  able 
and   willing   to   forgive   sin   on    compliance   with   the 
requisite  conditions — faith,  repentance,  obedience. 

4.  His  marvelous  love  manifested  in  forgiveness  of  sin. 

III.  Remission  of  Sins  Essential  to  Membership  in  the  Kingdom 
of  God. 

1.  No  unclean  thing  can  dwell  in  His  presence. 

2.  Sin  a  bar  to  progress. 

IV.  Condition  of  the  Repentant  Believer  after  Baptism. 

1.  Baptism    makes    possible    a    regeneration;    an    actual 
cleansing  of  body  and  spirit  takes  place. 

2.  Baptism  enables  one  to  become  a  child  of  God  spirit- 
ually. 

3.  Baptism  gives  power  to  progress  spiritually. 

V.  The  Symbolism. 

1.  Meaning  of  the  term  "baptism." 

2.  Immersion  in  water  a  most  fitting  method  to  express 
the  full  meaning  and  purpose  of  baptism. 

3.  The  likeness  to  a  birth. 

4.  The  likeness  to  Christ's  burial^  and  resurrection. 

a.  Descent  below  all  things. 

b.  The  coming  forth  to  a  newness  of  life. 

5.  The  submission  of  the  individual  to  the  one  officiating 
comparable  to  his  dependence  on  Divine  mercy.    Rom. 
6:3,  4. 

VI    Baptism  for  the  Dead. 

1.  Baptism  a  requirement  of  every  individual. 

2.  The  efficacy  of  vicarious  work. 

3.  The   mercy   and   justice   of   God   shown   through   this 
provision. 

4.  Conditions  necessary. 

5.  This  principle  taught  in  the  Primitive  Church.    I  Peter 
3:18-20;  4:6.     I  Cor.  15:29. 

6.  Restored  in  the  new  dispensation. 


52 

VII.    Baptism  Considered  Historically. 

1.  Before  Christ — baptism  of  Adam. 

2.  Baptism  in  the  primitive  Church. 

3.  Baptism  among  the  Nephites. 

4.  Baptism  as  restored  in  the  present  dispensation.     His- 
tory of  the  Church,  Vol.  I,  pp.  40,  41.     Doc.  &  Cov. 
Sec.  13.    "One  Hundred  Years  of  Mormonism,"  Evans, 
Chap.  V. 


QUESTIONS  AND  PROBLEMS 

1.  Why    is    a    moral    life    alone    insufficient    to  ^ secure 
exaltation? 

2.  Apply  to  baptism  the  scripture:   "To  obey  is  better 
than  sacrifice."     Is  this  statement  also  true:     "To  be  obedient 
is  better  than  to  gain  great  wordly  knowledge?" 

3.  Harmonize  the  truth  that  the  effects  of  broken  law  are 
inescapable  with  the  promise:    "Though  your  sins  be  as  scarlet 
they  shall  be  white  as  snow."     (Isa.  1:18) . 

4.  Distinguish   clearly   between   general    and   individual 
remission  of  sins. 

5.  Show  how  Love  is  the  dominant  thought   in   every 
feature  of  the  baptismal  ordinance. 

6.  To  whom  is  baptism  applicable?     Point  out  the  errors 
in  infant  baptism.    Moroni,  Chap.  8. 


54 

LAYING  ON  OF  HANDS  FOR  THE  GIFTT  OF  THE 
HOLY  GHOST 

(Material  for  August) 

GENERAL  REFERENCES: 

New  Testament— Mark  1:7-8;  John  1:29-33;  Acts  1:4,  5; 

2:2-4;  2:38;  John  3:5;  Acts  8:14-17;  8:18-24;  19:1-6; 

John  14:16,17;  Acts  5:32;  I  Cor.  6:19;  3:16,  17;  II 

Tim.  1:6;  Heb.  6:1,  2;  John  15:26;  14:26;  16:13-15; 

I  John  2:20,  27;  II  Peter  1:21;  I  Cor.  2:11,  12;  John 

15:26;  I  Cor.  12:3;  12:4-22;  Gal.  6:22,  23. 
Book  of  Mormon— II  Nephi  31:8,  12-14,  17;  III  Nephi 

11:36;   12:2,  6;  Alma  13:12. 
Doctrine  and  Covenants— Sec.  20:38,  41;  39:6,  23;  49:11- 

14;  45:57;  84:45-47;  136:33;  121:43;  107:56;  18:18. 

SUPPLEMENTARY  READINGS  : 

"The  Gospel"-^Roberts.     Chapters  25,  26,  27,  28. 
"Articles  of  Faith"— Talmage.    Lecture  VIII. 
"Rays  of  Living  Light" — Penrose.    Found  in  Ben  E.  Rich's 
"Scrap  Book  of  Mormon  Literature,"  Vol.  I.  p.  217. 


I.  Why  a  Baptism  of  the  Spirit. 

1.  Man  prone  to  relapse  into  sinful  ways. 

2.  A  higher  spiritual  force  necessary  to  overcome  man's 
sinful  nature. 

3.  Without  it  it  is  impossible  to  enter  the  kingdom  of 
heaven. 

4.  A  parallel  in  nature — growth  of  the  plant  dependent 
on  light  and  warmth  of  the  sun. 

II.  Promises  concerning  Its  Gift  to  Man. 

1.  By  John  the  Baptist. 

2.  By  Jesus  Christ. 

3.  Fulfillment  of  the  promises. 


56 

III.  Who  are  Entitled  to  the  baptism  of  the  Holy  Ghost? 

1.  "Those  of  the  world"  cannot  receive  it. 

2.  All  men  may  receive  it  following  the  watery  baptism. 

3.  The  Holy  Ghost  does  not  dwell  in  unholy  temples. 

IV.  How  and  by  Whom  it  is  Conferred. 

1.  By  the  laying  on  of  hands. 

a.  Symbolism  of  the  ordinance. 

b.  The  evidence  of  history.     See  Robert's  "Gospel"- 
pp.  229-231. 

2.  By  those  holding  the  Higher  Priesthood. 

V.  How  It  Manifests  Itself. 

1.    It  guides  unto  all  truth. 

1.    It  brings  things  to  one's  remembrance. 

3.  It  shows  things  to  come. 

4.  It  testifies  of  God  and  Christ. 

5.  Through  it  the  Gifts  of  the  Spirit  are  made  possible. 
I  Cor.  12:4-22. 

VI.  Fruits  of  the  Holy  Ghost. 

1.    As  manifested  in  the  lives  of  the  first  apostles. 
•  2.    As  manifested  in  our  lives.     Gal.  6:22,  23. 


QUESTIONS  AND  PROBLEMS 

1.  Why  is  the  reception  of  the  Holy  Ghost  rightly  named 
"a  higher  baptism?" 

2.  How  is  its  influence  in  man's  spiritual  growth  compar- 
able to  the  influence  of  the  sun  in  the  growth  of  the  plants? 

3.  Explain  what  Christ  meant  by  John  16:7. 

4.  Justify   the   giving   of   the   Holy   Ghost  to    Cornelius 
before  his  baptism  in  water. 

5.  Why  do  you  consider  III  Nephi  12:6  a  superior  render- 
ing of  Christ's  thought  to  Matt.  5:6? 


58 

6.  Why  was  it  necessary  for  Peter  and  John  to  go  up  to 
Samaria  to  bestow  the  Holy  Ghost  on  Philip's  converts?     Cite 
a  similar  incident  in  the  history  of  our  Church. 

7.  Why   is   the   Christian   world   inconsistent   in   that   it 
denies  the  presence  of  spiritual  gifts  and  still  claims  to  have 
the  gift  of  the  Holy  Ghost? 

8.  What  is  there  in  Paul's  question  to  the  converts  of 
Ephesus,   "Have   ye  received  the   Holy   Ghost?"   that  should 
cause  us  sincerely  to  reflect? 


60 

THE  DOCTRINE  OF  THE  PRIESTHOOD  OR 
DIVINE   AUTHORITY 

(Material  for  September) 

GENERAL  REFERENCES: 

Bible— Genesis,  14:18-20;  Exodus,  19:3-9;  28:1-2;  40:15. 

Numbers,  25:13;  16:9-23;  27:15-23.  II  Samuel,  6:6-7. 

I   Chronicles,   13:9-10.   II   Chronicles  26:16-19.   Isaiah 

6:8-9.  Acts,  6:5-6;   13:1-3.  Romans,  10:14-15.  I  Peter 

4:11.    Hebrews    5:4-5;    II    Corinthians,    5:18-21.    John 

15:16:  20:21-23.  Mark  3:14-15.  Matthew  18:18. 
Book  of  Mormon— Mosiah  11:20;   28:1-7.  Alma  49:30; 

III   Nephi   11:22-26;    18:36-37.   Moroni   3:1-4;    2:1-3. 

Jacob,  1:17-18. 
Doctrine  and  Covenants — Section  2:1;  13:1;  27:8;  67:10; 

68:17-21;  84:6-42;  86:8-11;  94:6;   107:1-98;   112:30; 

113:6-8;  119:2;  121:21-45;  122:9;  124:28-145;  127:8; 

128:8-21;  132:7-64. 

SUPPLEMENTARY  READINGS  : 

"Articles  of  Faith,"  Talmage,  pages  184-199. 
"Deseret  News,"  May  28,  1921. 

I.    Priesthood.     What  It  Is. 

1.  The  term  is  used  in  two  senses : 

a.  As   applied  to  the  body   of  men   ordained  to  the 
Priesthood. 

b.  Priesthood  is  the  authority  of  God  delegated  to  man 
whereby  he  may  officiate  in  the  name  of  the  Lord. 
Through  ordination  to  the  Priesthood  man  becomes 
an   agent   of  God  and  as   such  may   officiate  with 
authority  in  the  ordinances,  laws  and  rites  of  the 
gospel  and  may  declare  it  to  the  world.    The  Lord 
acknowledges  such  acts  as  if  He  performed  them 
Himself. 

2.  The  conferring  of  the  Priesthood  authorizes  man  to  act 
for  the  Lord  just  as  conferring  legal  authority  enables 
one  man  to  act  for  another. 


62 

II.  Need  of  Priesthood. 

1.  God's  need  of  extending  His  power  by  selecting  men 
to  represent  him  in  carrying  forward  His  work  in  the 
earth. 

2.  Man's  need  of  some  medium  of  power  to  enable  him 
to  discharge  his  obligations  as  a  copartner  with  God  in 
bringing  about  the  redemption  of  mankind.     Without 
the  Priesthood  man  cannot  act  officially  for  God. 

III.  Divisions  of  the  Priesthood. 

1.  The  Melchizedek.     This  Priesthood  is  involved  in  the 
administration  of  both  spiritual  and  temporal  things. 
Its  membership   consists   of: 

a.  High  Priests. 

b.  Seventies. 

c.  Elders. 

For  the  respective  duties  of  each  of  these  divisions, 
see  Doctrine  and  Covenants,  Sec.  20. 

2.  The  Aaronic.    This  Priesthood  is  an  appendage  of  and 
is  presided  over  by  the  Melchizedek,  and  is  involved  in 
the  administration  of  temporal  affairs.     Its  member- 
ship consists  of: 

a.  Priests. 

b.  Teachers. 

c.  Deacons. 

For  the  respective  duties  of  each  of  these  divisions,  see 
Doctrine  and  Covenants,  Sec.  20. 

IV.  How  and  On  Whom  Conferred. 

1.  By  the  laying  on  of  hands. 

2.  On  men  only. 

V.  Conditions  under  which  Men  may  Receive  the  Priesthood. 

1.  When  they  have  faith  in  its  divinity. 

2.  When  they  are  physically  and  spiritually  clean. 

3.~  When  they  have  conformed  to  the  laws  of  membership 
of  the  Church. 

4.  When  voted  upon  and  sustained  to  be  taken  into  fellow- 
ship in  the  Priesthood. 


64 

VI.  Powers  and  Glories  under  the  Priesthood. 

1.  It  attends  and  directs  all  church  organization. 

2.  It  makes  men  working  partners  Math  God,  men  becom- 
ing His  earthly  agents. 

3.  It  gives  power  to  do  all  things  the  Lord  commands. 

4.  It  prepares  men  to  go  into  the  very  presence  of  God; 
without  it  men  cannot  see  His  face  and  live. 

5.  It  may  make  men  prophets,  priests,  kings.   - 

6.  It  makes  valid  ordinances  for  the  living  and  the  dead. 

7.  It  makes  men  minister  in  time  and  eternity  to  their 
fellowmen. 

VII.  History  of  the  Priesthood. 

1.  Conferred    upon    Adam    and    through    him    and    his 
descendants  and  the  prophets  to  Christ. 

2.  Taken  from  the  earth  after  Christ. 

3.  Restored    in    these    latter    days    through    the    prophet 
Joseph  Smith.     See  Doctrine  and  Covenants,  Sec.  13 
and  128. 


QUESTIONS  AND  PROBLEMS 

1.  Why  could  Christ's  Church  not  be  set  up  or  organized 
without  Priesthood? 

2.  What  is  meant  by  the  New  and  Everlasting  Covenant? 

3.  When    and    by    whom    was    the    Aaronic    Priesthood 
restored,  and  upon  whom  was  it  conferred? 

4.  When  and  by  whom  was  the  Melchizedek  Priesthood 
restored,  and  upon  whom  was  it  conferred? 

5.  If    woman    holds    no    priesthood,    explain    how    she 
receives  and  enjoys  blessings  under  the  priesthood. 

6.  If  the  sick  may  be  healed  through  faith,  why  the  need 
of  priesthood? 

7.  If  priesthood   is  without   father   or   mother,    without 
beginning  or  end,  how  did  it  originate? 

8.  Show   how   the  unselfishness   of  God   is  manifest   in 
making  man  His  working  partner  and  agent. 


66 

9.     Why    are   the   first   four    principles    of   the   gospel 
essential  before  man  may  receive  the  priesthood? 

10.  Distinguish  between  the  Priesthood  and  an  appoint- 
ment under  it. 

11.  Develop  the  thought  that  under  the  priesthood,  the 
Church  organization  may  become  the  greatest  training  school 
in  the  world. 


68 

THE  DOCTRINE  OF  CONTINUED  REVELATION 
(Material   for  October) 

GENERAL  REFERENCES: 

Old  Testament— Psalm  85:8,  11;  Isaiah  29:11-24;  Jer. 
3:14;  31:33;  Ezek.  37:26;  Dan.  2:44;  12:4,  10;  Joel 
2:28,  29;  Amos  3:7;  Mai.  4:5. 

SUPPLEMENTARY  READINGS  : 

"Articles  of  Faith" — Talmage.     Lecture  16. 
"Gospel  Doctrine" — Sermons  by  Joseph  F.  Smith. 
"The  Vision"— 1st  and  3rd  editions. 

I.  Knowledge    of  the    Plan    of   Salvation    is    Founded    upon 

Revelation. 

1.    Concrete  examples  are: 

a.  Bible — Revelations  to  Adam,  Enoch,  Noah,  Abra- 
ham, Moses  and  the  prophets.     To  the  apostles  of 
Jesus  Christ. 

b.  Book  of  Mormon — Revelations  to  Lehi,  Nephi  and 
numerous  others. 

c.  The  Doctrine  and  Covenants^Revelations  to  Joseph 
Smith  and  Brigham  Young. 

d.  Revelations  given  to  John  Taylor  and  others,  and 
published  by  the  Church. 

II.  The  Absurdity  of  the  Doctrine  that  Revelation  Ceased  with 
the  Closing  Words  of  the  Book  of  Revelations  of  the  New 
Testament. 

1.  The  closing  words  of  the  Book  of  Revelations  cannot 
apply  to  the  Bible,  but  can  apply  only  to  the  Book 
of  Revelations;   it  forbids  changing  or  adding  to  the 
Book  of  Revelations;  it  does  not  forbid  other  revela- 
tions, past,  present,  or  future.      (When  the  Book  of 
Revelations    was    written    the    Bible    had    not    been 
compiled.) 

2.  The  doctrine  that  there  could  be  no  revelation  other 
than  that  in  the  Bible  doubtless  arose  out  of  the  fact 
that  Christian  Churches  had  ceased  to  receive  revel- 
ations. 


70 

III.  Announcement  of  New  Revelations  by  Joseph  Smith. 

1.  These  announcements  were,  at  that  time,  in  conflict 
with  the  teaching  of  all  the  Christian  churches.    On  this 
account   Joseph    Smith   was   severely    denounced    and 
persecuted. 

2.  Current  opinion  has,  however,  come  to  regard  modern 
revelation  as  equally  credible  with  ancient  revelation. 

IV.  The  Reasonableness  of  the  Doctrine  of  Continued  Revel- 
ation. 

1.  There  is  as  great  need  for  the  will  of  God  to  be  made 
known  to  man  today  as  there  ever  has  been. 

2.  Revelation  is  a  foundational  and  fundamental  doctrine 
of   the  great   world   religions — Judaism,    Christianity, 
Islam — as  is  the  idea  of  a  personal  God. 

3.  Given  these  doctrines  there  can  be  no  rational  basis 

for  the  notion  that  revelations  have  ceased  or  ever  will 
cease. 


QUESTIONS  AND  PROBLEMS 

1.  Why    is    belief    in    revelation    an    essential    part    of 
religion? 

2.  Show  the  relation  of  revelation  to  the  great  historical 
religions. 

3.  Explain  the  meaning  of  the  closing  words  of  the  Book 
of  Revelations. 

4.  (a)      Explain  why  new  revelation  was  necessary  in 
modern  times. 

(b)  What  various  purposes  did  such  revelations  serve? 

5.  What  effect  would  complete  discontinuance  of  revel- 
ation have  upon  religion  and  upon  the  conduct  of  the  church? 

6.  Show  how  belief  in  a  personal  God  is  related  to  the 
doctrine  of  continued  revelation. 


72 

SALVATION  FOR  THE  DEAD  AND  OTHER 
TEMPLE  ORDINANCES 

(Material  for  November) 
A.      SALVATION  FOR  THE  DEAD. 

GENERAL  REFERENCES: 

Old  Testament— Isaiah  24:21,  22;   61:1;  42:7.  Leviticus 

16:20-22.  Mai.  4:5-6. 
New  Testament— Luke  23:39-43.  John  20:15-17.  I  Peter 

3:18-20;  4:6.  I  Cor.  15:20-30. 
'    Doctrine    and    Covenants— 110:13-16;    124:29-50;    128: 

13-19. 
Pearl  of  Great  Price— Moses  7:36-39. 

SUPPLEMENTARY  READINGS  : 

"Salvation     Universal" — (pamphlet)     by    Jos.     Fielding 

Smith.. 

"House  of  the  Lord" — by  James  E.  Talmage. 
"Gospel  Doctrine" — 2nd  and  3rd  editions'. 


I.  Essentials  of  Salvation  are  the  same  for  the  Dead  as  for 

the  Living. 

1.  Faith  in  God  the  Father,  in  His  Son,  Jesus  Christ,  and 
in  the  Holy  Ghost. 

2.  Acceptance  of  Jesus  Christ  as  the  Redeemer  of  the 
World. 

3.  Repentance  from  Sin. 

4.  Baptism  by  immersion  in  water  for  the  remission  of 
sins,  and  the  laying  on  of  hands  by  authority  of  the 
Holy  Priesthood,  for  the  gift  of  the  Holy  Ghost. 

5.  Willingness    to    serve    the    Lord    and    to    keep    His 
commandments. 

II.  The    Dead    Have   Opportunity    to  Accept    the    Plan    of 
Salvation. 

1.    Preaching  of  the  Gospel  to  the  dead  foretold. 


74 

2.  Christ  opened  the  door  for  the  preaching  of  the  gospel 
to  the  dead. 

3.  Organized  teaching  of  the  gospel  carried  on  in  the 
spirit  world. 

4.  Baptism  taught  but  necessarily  not  administered  in  the 
spirit  world. 

III.  The  Principle  of  Vicarious  Service  in  General. 

1.  Work  performed  in  behalf  of  another. 

2.  Necessary  in  all  walks  of  life.    Example: 

a.  A  dies  owing  B  $100.  Justice  requires  not  only  that 
B  should  be  paid  but  that  A  be  given  an  opportunity 
to  clear  his  name  and  record.  Vicarious  work  for  A 
is  the  only  solution. 

3.  The  atonement  of  Christ  the  greatest  vicarious  service. 

IV.  Vicarious  Work  for  the  Dead. 

1.  Practiced  by  the  early  Christians. 

a.  See  I  Cor.  15:29;  also  Cyclopedia  of  Biblical  Lit- 
erature,, (Kitto)  Vol.  1,  pp.  288-290,  in  which  is 
given  an  account  of  early  practices  bearing  on  sal- 
vation for  the  dead. 

2.  Restored  in  this  dispensation  by  Elijah  the  Prophet. 

3.  To  be  performed  in  temples  only. 

4.  Proxies  must  be  worthy. 

5.  Genealogy  of  the  Dead  required. 

a.  The  Church  Genealogical  Society  equipped  to  be 
of  valuable  service. 

b.  A  great  work  is  being  performed  by  non-members  of 
the  Church  in  gathering  genealogical  data. 

6.  To  be  continued  throughout  the  Millennium. 

7.  Necessary  to  the  salvation  of  the  living  as  well  as  the 
dead. 

B.      OTHER  TEMPLE  ORDINANCES 
I.    Temple  Ordinances  in  General. 

1.  Performed  for  the  living  and  the  dead. 

2.  Effective  throughout  eternity. 

a.  Performed  by  the  authority  of  God  whose  laws  are 
eternal  and  never  change. 


76 

3.  Sacred  rather  than  secret. 

4.  The  only  gateway  to  the  Celestial  Kingdom  of  God. 

II.  Ordination  to  the  Priesthood — Endowments. 

1.  Priesthood  necessary  to  complete  service  to  the  Lord. 

2.  Endowments  necessary  to  complete  understanding  of 
the  Gospel. 

III.  Celestial  Marriage. 

1.  Right  to  perform  given  to  none  but  the  President  of 
the  Church  and  those  whom  he  may  designate. 

2.  Necessary  to  a  continuation  of  the  marriage  relation  in 
the  next  world. 

a.  Man-made  laws  cannot  be  substituted  for  the  Laws  of 
God  in  the  next  world. 

b.  Mutual  desire  on  the  part  of  man  and  woman  for 
continuance  of  marriage  relation  in  the  next  world 
not  sufficient. 

(1)  All  blessings  are  predicated  upon  obedience  to 
certain  laws ;  the  greater  the  law,  the  greater  the 
blessing.  The  great  blessing  of  eternal  marriage 
relationship  gained  only  through  obedience  to 
every  law  of  the  gospel. 

3.  Annulment  of  a  celestial  marriage  cannot  be  obtained 
except  by  authority  of  the  President  of  the  Church. 

IV.  Sealing  of  Parents  and  Children. 

1.  Necessary   where  children   were  not  born   under   the 
seal  of  marriage  for  eternity. 

2.  Family   relationship   necessary   to   eternal   happiness. 


78 
QUESTIONS  AND  PROBLEMS 

1.  Why  is  it  necessary  to  have  but  one  plan  of  salvation? 

2.  What  scriptural  and  other  evidences  are  there  to  estab- 
lish the  doctrine  that  life  in  spirit  form  continues  after  death 
in  the  flesh  and  that  such  spirits  are  capable  of  understanding 
the  principles  of  the  gospel? 

3.  What  effect,  if  any,  will  work  for  the  dead  have  upon 
those  of  the  dead  who  do  not  understand  the  Gospel? 

4     Why   is    ordination    to    the   Priesthood    necessary    to 
complete  service  to  the  Lord? 

5.  Show  the  reasonableness  of  the  doctrine  that  marriages 
performed  without  the  authority  of  the  sealing  power  of  the 
Priesthood  cannot  be  in  force  after  death. 

6.  Why  cannot  the  living  be  saved  without  their  dead? 


80 
OTHER  SIGNIFICANT  TEACHINGS 

(Material  for  December) 
A.      FAITH  AND  WORKS. 

GENERAL  REFERENCES: 

New  Testament— Heb.   11;   James  2:14-26;   Rev.  20:12; 

22:14;  John  14:12. 
Book  of  Mormon — Ether  12:5-30. 

SUPPLEMENTARY  READINGS  : 

"Articles  of  Faith"— Talmage.  Pages  98  to  112. 

I.  True  Faith  Finds  Expression  in  Action. 

1.  As  shown  by  the  Master's  statement  in  John   14:12. 

2.  Examples  of  works  wrought  through  faith. 

a.  The  worlds  created. 

b.  Multitudes  fed  by  Jesus. 

c.  The  tempest  stilled. 

d.  The  raising  of  Lazarus  from  the  dead. 

e.  The  great  works  of  life  that  we  are  all  familiar  with. 

3.  The  only  proof  of  faith  is  the  work  or  action  that 
results.    James  2:14;  Rev.  20:12. 

II.  So-called  Bible  Proof  that  the  Lord  Does  Not  Require 
Works  as  the  Test  of  Faith. 

1.  Ephesians  2:8,  9. 

a.  Meaning  of  Grace  in  this  reference. 

b.  In  what  way  does  grace  enter  into  our  salvation? 

c.  Why  cannot  man  gain  salvation  through  his  own 
works  without  grace? 

d.  With  the  grace   (or  atonement  of  Christ)    we  may 
work  out  our  salvation,  but  not  without  it. 

2.  Mark  16:16;  John  16:31  and  like  references. 

a.  Mark  16:17,  18  explains  what  will  be  the  result  of 
the  right  kind  of  belief. 

b.  Jesus   answers   all   such   references  in  John   14:12 
where  He  explains  the  results  of  the  right  kind  of 
belief. 


82 

III.  Set  Side  by  Side  which  Plan  Has  the  Greater  Justice? 
Which  Affords  the  Greater  Opportunity?  Which  Is  Most 
Like  a  Great  Plan  of  Eternal  Progress? 


QUESTIONS  AND  PROBLEMS 

1.  Faith   is   a  principle   of  power.      Show   then   that   it 
must  result  in  action. 

2.  Illustrate  from  your  own  experiences  the  result  of  true 
faith. 

3.  If  "Faith  is  the  moving  cause  of  all  action,"  how  can 
there  be  faith  without  action  ? 


B.      OBSERVANCE  OF  THE  SABBATH  DAY. 

GENERAL  REFERENCES: 

Doctrine  and  Covenants  59:10-24;  68:29. 

Old  Testament— Gen.  2:1-3;  Exodus  20:8-12;  Neh.  10:31; 

13:15-22;   Isa.  56:2;   58:13,  14;  Jer.  17:21-27;   Ezek. 

20:12. 
New  Testament— Matt.  12:8-12. 

SUPPLEMENTARY  READINGS  : 

"Compendium"— pages  224  to  227. 

"Gospel  Doctrine" — pages  303  to  311. 

"Basting's  One  Volume  Bible  Dictionary"— pages  807,808, 
I.    History  of  Sabbath  Day  Observance. 

1.  Origin  of  the  Sabbath.    Gen.  2:1-3. 

2.  Command  to  man  to  observe.    Ex.  20:8-12. 

3.  Manner  of  observance  among  the  Israelites. 

4.  Punishment  for  violating  Sabbath  Day  observance. 

5.  Observance  of  the  Sabbath  Day  in  Christ's  time. 

a.  Laws   concerning  Sabbath   Day   observance  among 
the  Pharisees. 

b.  Christ  the  Lord  of  the  Sabbath. 

c.  The  Sabbath  made  for  man. 

d.  The  Sabbath  the  first  day  of  the  week. 


84 

6.  The  general  trend  of  Sabbath  observance  from  Christ's 
time  through  the  dark  ages. 

7.  The  so-called  "Blue  Laws." 

8.  Sabbath  observance  in  the  dispensation  of  the  fullness 
of  times. 

a.  Command  to  observe. 

b.  Promises  resulting  from  obedience. 

c.  Present  day  attitude  toward  observance. 

d.  Laws  concerning  observance. 

II.  General  Purpose  of  Sabbath  Observance. 

1.  To  allow  man  and  beast  to  rest  from  their  usual  labors. 

2.  To    afford    opportunity    for    spiritual    thought    and 
development. 

3.  Not  a  day  of  indolence,  but  'a  day  of  spiritual  activity. 

4.  It  affords  an  opportunity  to  get  in  close  touch  with  our 
Maker  and  to  express  in  action  our  gratitude. 

5.  It  gives  opportunity  for  social,  educational,  and  spirit- 
ual development. 

6.  It  affords  an  opportunity  to  renew  our  covenants  with 
our  God. 

7.  It  affords  an  opportunity  to  confess  our  sins  that  we 
may  turn  from  them. 

III.  Results  of  Sabbath  Day  Observance  to  the  Individual. 

1.  It  keeps  him  in  touch  with  the  work  of  the  Lord. 

2.  It  affords  spiritual  exercise  essential  to  life. 

3.  To  meet  in  worshiping  capacity  with  the  saints  gives 
him  the  surest  way  of  obtaining  a  testimony  of  the 
Gospel,  or  of  retaining  the  testimony  he  has. 

4.  It  gives  a  feeling  of  joy  and  peace  to  comply  with  the 
Lord's  requests. 

5.  Blessings  not  alone  spiritual.     If  we  keep  the  Sabbath 
with  thanksgiving,  and  with  cheerful  hearts  and  coun- 
tenances the  Lord  has  promised  us  the  fullness  of  the 
earth,  control  of  the  beast,  fowl,  and  plants  of  the 
earth. 


86 

IV.    What  is  Required  of  Us  on  the  Sabbath  Day. 

1.  To  meet  together  in  the  spirit  of  brotherly  love  to  be 
instructed. 

2.  To  renew  our  covenants  by  partaking  of  the  sacrament. 

3.  To  offer  up  our  prayers  in  thanksgiving  to  the  Lord. 

4.  To  bear  testimony  of  the  Gospel  and  the  goodness  of 
the  Lord,  that  we  may  retain  the  spirit  of  the  Gospel. 

5.  To  confess  our  sins  before  the  Lord  and  turn  from  them. 


QUESTIONS  AND  PROBLEMS 

1.  What  is  taught,  concerning  the  Sabbath,  by  the  Lord  in 
His  works  of  Creation? 

2.  Show  the  value  of  the  fourth  commandment  from  a 
social  and  economic  point  of  view. 

3.  What  ideas  common  among  the  Pharisees  did  Jesus 
wish  to  correct  when  He  said :  "The  Sabbath  was  made  for  man 
and  not  man  for  the  Sabbath?" 

4.  Make  a  written  outline  of  what  you  think  constitutes 
a. sacred  Sabbath. 

5.  In  a  controversy  over  the  day  of  the  week  on  which 
the  Sabbath  should  come,  what  points  seem  most  vital  to  you? 

6.  Show  the  logic  of  Section  59:15,  16  of  the  Doctrine 
and  Covenants. 


C.      TITHING  AND  FAST  OFFERINGS. 

Tithing:— 
GENERAL  REFERENCES: 

Doctrine  and  Covenants — 64:21-24;  97:11;  119:1-7. 
Book  of  Mormon— III  Nephi  24:7-12. 
Old   Testament— Gen.    14:18-20;    28:22;    Lev.   27:30-34; 
Deut.  14:22.  II  Chr.  31:5-10;  Mai.  3:7-11. 

SUPPLEMENTARY  READINGS  : 

"Articles  of  Faith"— pages  448,  449. 
"Gospel  Doctrine"— pages  282  to  289. 


88 

Fast  Offerings: — 
GENERAL  REFERENCES: 

Doctrine  and  Covenants — 42:30,  31. 

Old  Testament— Mai.  3:8. 
SUPPLEMENTARY  READINGS  : 

"Gospel  Doctrine"— pages  298,  299,  305,  360. 
I    Tithing  One  of  the  Oldest  Principles  of  the  Church. 

1.  Practiced  by  Abraham.    Gen.  14:20. 

2.  Practiced  by  Jacob.     Gen.  28:22. 

3.  Practiced  by  the  Israelites.  Lev.  27:30-34;  Num.  18:24. 

4.  Practiced  by  the  people  of  Christ's  time.    Matt.  23:23. 

5.  Saints  in  the  last  dispensation  commanded  to  observe 
the  law  of  tithing. 

II.  A  Law  with  a  Promise. 

1.  Of  temporal  blessing. 

2.  Of  spiritual  blessing. 

3.  Of  protection  and  special  favor. 

III.  Object  of  the  Law  of  Tithing. 

1.  To  obtain  revenue  for  the  church. 

a.  To  build  temples,  churches,  amusement  halls,  etc. 

b.  To  pay  expenses  of  those  who  devote  all  their  time 
to  the  church. 

c.  To  support  our  church  school  system. 

d.  To  help  support  the  poor  among  the  saints. 

e.  To  help  in  worthy  causes  in  the  nation  and  in  the 
world. 

2.  As  a  School  Master  to  bring  us  to  a  higher  law,  the 
United  Order. 

• 

IV.  Benefits  of  Tithe  Paying  to  the  Individual. 

1.  He  becomes  an  equal  partner  in  Zion. 

2.  Joy  comes  to  him  when  he  knows  that  he  is  helping  to 
do  good  and  great  things. 

3.  It  develops  generosity,  one  of  the  noblest  traits  of  man. 

4.  The  Lord  is  bound  by  His  promises  when  we  keep  His 
commandments.     See  Doctrine  and  Covenants,  82:10. 


90 

V.  Fast  Offerings  the  Lord's  Plan  Systematically  and  Readily 

to  Relieve  the  Sufferings  of  the  Poor. 

1.  Voluntary  contributions  resulting  from  our  own  fasting. 

2.  Distributed  to  worthy  poor  and  those  in  distress  under 
the  direction  of  the  bishop  through  the  Relief  Society. 

VI.  The  Philosophy  of  the  Practice. 

1.  By  our  own  denial  we  appreciate  the  suffering  of  others. 

2.  By  passing  through  their  experiences  and  helping  to 
relieve   them,   the   barrier   between   classes   is   broken 
down  so  that  really  "there  are  no  poor  among  us." 

3.  It  affords  a  splendid  opportunity  to  grow  by  "doing  a 
little  good  each  day  at  some  cost  to  ourselves." 


QUESTIONS  AND  PROBLEMS 

1.  What  do  you  consider  the  foremost  reason  for  paying 
tithing? 

2.  What  do  you  consider  an  honest  tithing? 

3.  Enumerate  a  few  of  the  big  things  we  are  able  to  do 
as  a  Church  by  each  contributing  a  little  through  tithing. 

4.  What  is  the  promise  of  the  Lord  to  those  who  obey 
strictly  the  law  of  tithing? 

5.  Compare  Fast  Offerings  with  other  methods  of  solving 
the  poverty  question. 

6.  Why  would  not  giving  without  fasting  serve  the  same 
purpose? 

7.  Justify  the  statement  in  Mai.  3:8. 

8.  In  what  way  are  we  educating  ourselves  to   fit  into 
the  perfected  kingdom  of  the  Saints  by  learning  honestly  and 
freely  to  pay  tithing? 


92 

WORD  OF  WISDOM 
GENERAL  REFERENCES: 

Doctrine  and  Covenants — Sec.  89. 

SUPPLEMENTARY  READINGS  : 

"Gospel    Doctrine"— pp.    301,    305,    457. 

"Strength  of  Being  Clean"— Jordan,  pp.  27-45. 

"The  Efficient  Life"— Gulick,  pp.  129-137. 

"Conference  Report"— October,  1917. 

"Improvement  Era"— March   1919. 

"Joseph  Smith  as  a  Scientist" — Widtsoe,  pp.  82-93. 

"Contributor"— Vol.  4,  p.  13. 

"Era"— Vol.  4  pp.  943-9. 

"Good  Health  Magazine"— May,  1918. 

"Tobacco  and  Human  Efficiency" — Pack. 

"Atlantic  Monthly"— October,  1920.  Article  "Is  a  Tobacco 

Crusade  Coming?" 
"The  Youth  and  the  Nation" — Moore. 

I.  A  Word  of  Wisdom.     Sent  greeting  by  revelation,  showing 

forth  the  order  and  will  of  God  for  the  temporal  salvation 

of  His  children. 

1.    It  saves  us  from: 

a.  Sickness. 

b.  Weakness  and  lack  of  endurance. 

c.  Inability  to  find  wisdom  and  to  gain  knowledge  and 
understanding. 

II.  The  Word  of  Wisdom  Becomes  a  Commandment  or  Law 
unto  the  Church. 

1.  President  Young's  declaration. 

2.  By  common  consent  of  the  church  members. 

III.  Word  of  Wisdom  a  Principle   (with  promise)    to  Teach 
Man  How  to  Live  Safely,  Righteously,  and  Effectively. 

1.    A  protection  for  safe-living  against  certain  evils. 

a.  Strong  drink  (including  wine  and  all  drinks  contain- 
ing alchohol)  forbidden  for  internal  use. 

b.  Tobacco  is  not  good  for  man. 

c.  Hot  drinks,  tea,  coffee. 

d.  Excessive  and  untimely  use  of  meats. 


94 

2.  Instructions  for  righteous  and  effective  living.  All 
that  is  mentioned  below  is  to  be  used  with  prudence 
and  thanksgiving: 

a.  All  wholesome  herbs  and  fruits  ordained  of  God 

and  nature  for  use  of  man. 

b.  All  grains  ordained  to  be  the  staff  of  life  for  man. 

c.  Designation   of  wheat   especially   for   man   and   of 
certain  grains  for  particular  animals.' 

d.  Meats  ordained  for  use  of  man  to  be  eaten  sparingly 
and  with  thanksgiving. 

IV.    The  Promise  to  Those  Who  Observe  the  Word  of  Wisdom. 

1.  Bodily  health  and  vigor. 

2.  Wisdom,  understanding,  great  treasures  of  knowledge, 
even  hidden  treasures. 


QUESTIONS  AND  PROBLEMS 

1.  Just  what  is  the  word  of  wisdom? 

2.  What  is  the  Lord's  purpose  in  giving  the  revelation  on 
the  word  of  wisdom  to  the  people?     For  whom  is  it  intended? 

3.  Discuss  fully  the  promises  given  in  the  word  of  wisdom 
for  those  who  keep  it. 

4.  Name   and   discuss   the   moral   effects   of  keeping   or 
failing  to  keep  the  word  of  wisdom? 

5.  Just  what  is  the  responsibility  of  one  who  sells  liquor 
and  tobacco? 

6.  What  is  the  relation  between  keeping   the  word   of 
wisdom  and  self-control?      In  what  way  does  observance  of 
the  word  of  wisdom  promote  personal  purity? 


96 
A  SINGLE  STANDARD  OF  MORALS 

GENERAL  REFERENCES: 

Old  Testament— Exodus,  20. 
New  Testament— Matt.  5:8,  27-32. 
Book  of  Mormon— III  Nephi  12:27-32. 

SUPPLEMENTARY  READINGS  : 

"Gospel  Doctrine"— pp.  386-392;  687-689. 

"Articles  of  Faith"— Talmage,  pp.  455-460. 

"The  Strength  of  Being  Clean"— Jordan,  pp.  20-27 
(especially  good). 

"Gold  Foil"— Holland,  the  chapter  "Vices  of  the 
Imagination." 

"Ethics  of  Jesus"— King,  pp.  210-211;  223-225. 

"The  double  standard  of  morals  has  developed  in  society, 
whereby  woman  has  been  condemned  and  made  alone 
responsible,  while  the  man  has  been  free  from  blame 
or  responsibility.  This  is  perhaps  the  most  grossly 
unjust  and  cowardly  of  all  the  customs  in  the  world." 

I.  Life  the  Greatest  Gift  of  God  to  Man. 

1.  Man's  dual  nature. 

a.  Mortal — the  body. 

b.  Eternal — the  Spirit. 

2.  Sacredness  of  the  body — the  temple  of  the  spirit. 

3.  As  a  son  or  daughter  of  God,  man's  basic  obligation  is 
to  be  true  to  and  revere  life — to  promote  and  beget 
life. 

II.  Marriage,  the  Family  Relations,  and  the  Home  Ordained 
of  God. 

1.  As  the  safest  and  best  means  of  living  the  earth  life. 

2.  For  the  exaltation  and  eternal  life  of  man.     Through 
the    relation    and    duties    of    the    Celestial    order    of 
marriage  man  is  ordained  and  commissioned  to  become 
a  partner,  sharing  His  privileges  and  responsibilities 
in  helping  God  accomplish  His  purposes  in  the  earth. 


98 

III.  Just  as  the  Sacred  Family  Relations  are  Essential  for 
Exaltation  In  Eternal  Life,  so  the  Irresponsible  or  Unlaw- 
ful Sexual  Relations  of  Man  and  Woman  are  the  most 
Damning  of  all  Things. 

"Love's  arch  foe  is  lust.  To  shirk  the  bonds  of  love  for 
the  irresponsible  joys  of  lust  is  the  Devil's  choicest 
temptation."  Jordan,  in  "The  Strength  of  Being  Clean." 

1.  The  law  of  God  forbids  man  as  well  as  woman  to  com- 
mit adultery.    Ex.  20:14.  Doc.  &  Cov.  63:14,  15;  42:74- 
77,  80-81;  42:24-26. 

2.  The  Lord  seems  to  single  man  out  as  the  chief  offender 
and  as  chiefly  responsible.     Matt.  5:27-28;  3rd  Nephi 
12:27-32;  John  8:1-11;  Gospel  Doctrine,  p.  387;  Doc. 
&  Cov.  42:22-23;  63:16-19. 

3.  Nature  makes  it  easy  for  man  to  escape  detection  and 
responsibility,  thus  betraying  woman  for  whom  such 
escape  is  very  difficult.     "But  in  so  far  as  man's  in- 
justice inflicts  upon  her  the  consequence  of  his  offence, 
he  stands  convicted  of  multiple  guilt.     And  man  is 
largely  responsible  for  the  sins  against  decency  and 
virtue,  the  burden  of  which  is  too  often  fastened  upon 
woman."  Joseph  F.  Smith. 

a.  The  double  standard  is  man's  betrayal  of  woman. 
Is  not  such   a   man   guilty   of  treason  to   his   own 
mother?     or  daughter? 

b.  The  double  standard   is   cowardly.     The   stronger 
betrays  the  weaker.     The  Christian  should  use  his 
strength  to  protect  and  uplift  the  weak. 

IV.  The  Pure  in  Heart  Only  Can  See  God.     Mat.  5:8  .  Only 
the  pure  in  heart  can  be  reverent.     Reverence  is  essential 
for  the  noblest  character. 

V.  The  Penalty  for  the  Adulterer  and  the  Lustful. 

1.  Death  under  the  law  of  Moses  for  adulterers. 

"It  (sexual  immorality)  is  on  a  par  with  murder  itself, 
and  God  Almighty  fixed  the  penalty  of  the  murderer  at 
death."  Joseph  F.  Smith. 

2.  Excommunication    from   the   church    in    our    day    for 
adulterers.    And  even  the  lustful  deny  the  faith.    Doc. 
&  Cov.  42:23;  63:16. 


100 


3.    The  adulterous  heart  is  barred  by  its  own  blindness 
from  the  vision  of  God  and  all  godliness 


QUESTIONS  AND  PROBLEMS 

1.  In  just  what  way  is  the  double  standard  of  morals 
cpwardly?     In  what  sense  is  it  a  betrayal  of  God?    of  woman? 
of  manhood? 

2.  Discuss  the  statement,  "The  single  standard  of  morals 
is  essential  to  manhood  and  manliness?" 

3.  "Blessed  are  the  pure  in  heart  for  they  shall  see  God." 
Just  what  does  that  mean? 

4.  How  may  a  proper  understanding  of  life  and  man's 
relation  to  it  solve  the  question  of  a  single  standard  of  morals? 

5.  In  what  way  is  family  life  essential  to- man's  well- 
being  here  and  his  exaltation  and  glory  hereafter? 


TEACHERS 
TRAINING  OUTLINE 

FOR.  1Q23 

HotolDe  Learn 


Teacher-Training 
Outline 

2923 
How  We  Learn 


Published  by  the 

GENERAL  CHURCH  BOARD  OF  EDUCATION 
of  the  Church  of  Jesus  Christ 

of  Latter-day  Saints 

47  East  South  Temple,  Salt  Lake  City,  Utah 
Deseret  Book  Company,  Distributors 


How  We  Learn 


LESSONS 

Page 

1.  What  Psychology  Is  and  Does 9 

2.  Heredity  and   Environment 12 

3.  Mind  and  Body — Sensation 15 

4.  Instinctive  and  Native  Tendencies 19 

5.  Habit  and  Habit-Formation 22 

6.  The  Stream  of  Consciousness 26 

7.  Interest    30 

8.  Attention 33 

9.  Perception    36 

10.  Association  of  Ideas 40 

11.  Memory    44 

12.  Imagination    48 

13.  Thinking  and   Reasoning 51 

14.  Emotion    55 

15.  Will    59 

16.  Will   (continued)    62 

17.  Individual  Differences  66 

18.  Stage  of  Development — Infancy 69 

19.  Childhood 76 

20.  Youth    81 

21.  Adolescence    86 

22.  Collection  and   Ownership 93 

23.  The  Sex  Instinct  and  Mating 98 

24.  Religious  Tendencies  and  Training  in  Religion . .  103 


Introductory  Note 

We  regret  that  this  outline  for  the  use  of  the  teacher- 
training  classes  appears  over  a  month  after  the  begin- 
ning of  the  work  of  the  year  1923.  The  delay  is  due  to 
conditions  incident  to  the  transfer,  early  in  January,  1923, 
of  teacher-training  supervision  from  the  Correlation 
Committee  to  the  Church  Board  of  Education.  For  the 
same  reason  there  has  been  no  time  to  subject  this  out- 
line to  careful  editorial  supervision,  but  there  will  appear 
in  the  Church  magazines,  from  month  to  month,  brief 
notes  and  comments  that  will  clarify  the  outline,  and 
furnish  valuable  aids  to  all  who  are  connected  with  the 
teacher-training  classes.  At  first  sight  this  outline  may 
seem  somewhat  difficult ;  but  in  fact,  it  deals  with  prob- 
lems of  general  interest,  commonly  discussed  among  the 
people.  The  technical  words  used  will  soon  be  learned, 
and  the  monthly  notes  will  clear  up  doubtful  points.  The 
subject  of  the  outline  is  of  deep  interest  to  all,  but  espe- 
cially to  those  who  teach.  Questions  or  comments  will 
be  gladly  received  by  the  Commission  of  Education,  47 
East  South  Temple  St.,  Salt  Lake  City. 

THE  CORRELATION  COMMITTEE, 
THE  COMMISSION  OF  EDUCATION. 


Foreword 


In  the  following  lessons  the  first  seventeen  are  based 
on  James',  Talks  to  Teachers,  Pyle's  Science  of  Human 
Nature  and  Woodworth's  Psychology.  References  to 
chapters  are  placed  at  the  beginning  of  each  lesson,  and 
for  the  further  convenience  of  students,  references  to  the 
pages  follow  the  topics.  Each  student  should  have  access 
to  the  first  two  books,  and  the  teacher  should  have  Wood- 
worth's  in  addition.  Any  other  modern  text  book  that 
happens  to  be  available  will  be  helpful,  especially  Strayer 
and  Norseworthy's  How  to  Teach. 

The  last  seven  lessons  are  based  on  several  books,  those 
being  chosen  that  had  the  clearest  presentation  of  the 
topic.  For  successful  study  it  would  be  well  if  each  com- 
munity or  class  could  own  in  common,  or  have  access  to, 
a  limited  number  of  these  good  books.  Coe's  Education 
in  Religion  and  Morals  and  Pratt's,  The  Religious  Con- 
sciousness, should  be  in  the  possession  of  all  teachers. 

For  the  convenience  of  teachers  the  lessons  are  di- 
vided into  five  parts.  The  first  offers  a  few  questions 
in  review  of  former  lessons.  The  teacher  can  easily  use 
additional  ones.  The  second  mentions  a  few  of  the  ele- 
mentary but  fundamental  facts  or  principles  of  the  sub- 
ject treated.  If  additional  ones  are  desired  the  teacher 
can  select  them  out  of  the  texts.  The  third  division 
makes  a  few  suggestive  applications.  These  are  of- 
fered to  help  inexperienced  teachers.  So  also  the  ques- 
tions and  exercises  in  the  fourth  division.  Experienced, 
resourceful  teachers  need  not  follow  these.  They  can 


8 HOW       WE      LEARN 

easily  make  their  own  applications  and  direct  their  own 
study.  The  exercises  and  questions  in  the  fourth  di- 
vision are  not  intended  for  use  in  the  class,  but  to  help  in- 
experienced teachers  in  preparation. 

In  the  fifth  division  additional  literature  is  named. 
This  is  in  most  cases  limited  to  a  few  items  and  the  best 
known  for  lay-readers. 


HOW  WE  LEARN 

-  Golden  Gate  of  the  Opening  Year 

EGBERT  ELLIOTT  BROWN.  OD. 
Pastor  of  the  First  Congregational 

_ • •  — 

Farewell  Old  Year! 

Amid  the  sun  and  dun 

Of  oak  clad  hills 

In  memory  thou  shalt  lie 

Among  the  heart's  most  treasured  things 

That  never  die. 

Farewell,  receding  shores! 

Each  island  in  the  bays 

Bespeaks  a  month 

That  makes  us  clutch 

And  strive  to  hold  its  happy  days 

But  we  must  hurry  on 

(Spite  of  the  way  the  heart  mchi 

Farewell  the  inner  waters 

Plumbed  by  last  year's 

Sounding  lines — 

Farewell  familiar  depths 

With  buoys  well  sown. 

Farewell,  the  harbor  of  the  Juiown 

That  Time  compels  us  clear 

Crowd  sail!    Port  helm! 

And  boldly  steer 

Out  through  the  Golden  Gate 

Of  the  Opening  Year! 


?d 

ns 
ce 
:i- 
e- 
i- 

d 
e 
e 


Woodworth  10-13. 


8 


HOW       WE      LEARN 


easily  make  their  own  applications  and  direct  their  own 
study.  The  exercises  and  questions  in  the  fourth  di- 
vision are  not  intended  for  use  in  the  class,  but  to  help  in- 
expeJI 

™! ' 


o,v 


J   to   »   p  . 

rofi;--pro. 


1 


L/NCING 

HE 

OARY 


HOW  WE  LEARN 


LESSON  I 
WHAT  PSYCHOLOGY  IS  AND  DOES' 

References:     Pyle  I,  James  I,  Woodworth  I. 
I.     Some  introductory  thoughts. 

1.  Science     is     classified,     organised,     related 
knowledge.     It  exists  and  grows  by  means 
of  the  researches  of  scientists.     No  science 
is  complete;  "the  facts  are  not  all  in."    Sci- 
ence is  progressive  in  proportion  as  men  de- 
vote themselves   to  it.      Pyle    1-3.     Wood- 
worth,  5-7. 

2.  A  scientific  law  is  a  uniformity  discovered 
by   scientists.       In   the    universe   the    same 
causes   produce   the   same   effects.      Nature 
has  uniformities ;  it  is  lawful.    Pyle  3-4. 

3.  Psychology  is  a  science.     It   studies  men's 
actions,  thoughts,  and  feelings  and  discovers 
uniformities  or    laws  in  them.      Pyle    5-8. 
Woodworth  1-2,  7-10. 

4.  Psychology     studies     the     mind     and     be- 
havior of  man  by  three  distinct  processes  or 
methods.     1.  Introspection,  which  is  observ- 
ing one's  own  mental  action.     2.  Observing 
the  acts  or  behavior  of  others.     3.  Experi- 
mentation which  is  a  refined  laboratory  meth- 
od of  observation.    Pyle  13-16.    James  7-14. 
Woodworth  10-13. 


10 HOW      WE      LEARN 

II.     Some  applications  of  the  above. 

1.  A  person  should  undertake  the  study  of  psy- 
chology or  any  other  science  with  an  open, 
unprejudiced  mind,  desiring  to  know  and  en- 
joy its  truths.  Remember  that  all  truth  comes 
ultimately  from  the  same  source,  God. 

2.  To  study  psychology  successfully  a  person 
must  make  himself  an  introspectionist ;  that 
is,  he  must  form  the  habit  of  observing  his 
own  mental  activity.     When  you  study  any 
phase  of  psychology  from  the  suggested  lit- 
erature, look  within  yourself  at  once  and  see 
whether  it  accords  with  your  experience. 

3.  Likewise,  to  succeed  well  one  must  form  the 
habit  of  observing  the  actions  or  behavior 
of  others. 

4.  In  preparing  lessons  to  teach,  one  should  con- 
stantly adapt  them  according  to  one's  un- 
derstanding of  psychological  principles. 

III.     Exercises  and  questions. 

1.  What  is  science?    How  is  it  made? 

2.  Name  some  scientific  laws  that  you  know 
and  note  that  they  work  with  unvarying  cer- 
tainty. ^ 

3.  Why  do  you  want  to  study  psychology  ?  Have 
you  a  strong  desire  to  know  its  truths? 

4.  yHave  you  ever  reflected!  on  the  miracles  of 
mind  and  wondered  how  you  could  recall 
your  own  past  ? 

5.  Do  you  bear  in  mind  that  you  are  your  own 
recording  angel,   that  you   record   indelibly 
your  own  acts  and  even  your  most  secret 
thoughts  ? 


HOW      WE      LEARN 11 

IV.     References  to  additional  reading. 

1.  Some  good  scientific  magazine  such  as  the 
Scientific  Monthly  would  be  good  reading 
to  keep  us  in  constant  touch  with  the  mar- 
vels of  science. 

2.  The  Journal  of  Psychology  is  good  current 
reading  on  psychology. 

3.  Principles  of  Psychology  by  James  or  any 
other  complete  book  will  furnish  additional 
reading  on  psychology. 


LESSON  II 

HEREDITY  AND  ENVIRONMENT 

References :     Pyle  II,  Woodworth  V,  and  parts  of  XII,  "How 
to  Teach,"  Chapters  2  and  10 — Strayer  and  Norsworthy. 
I.     Brief  Review  of  the  last  lesson. 

1.  What   is  science?      How   are  the    sciences 
made? 

2.  What  are  scientific  laws?     How  do  we  get 
them? 

3.  What   does   the   study   of   psychology   deal 
with? 

4.  Describe  the  three  methods  or  processes  that 
are  most  used  in  studying  psychology. 

II.     Elementary  facts  of  heredity  and  environment. 

1.  "Heredity  means  the  likeness  between  par- 
ent and  offspring."    This  likeness  is  of  body 
and  native  traits  of  mind.    Like  structure  of 
nervous  system  makes  for  likeness  of  thought 
and  action.     Pyle  18-25. 

2.  Heredity  follows  definite  law  that  has  been 
carefully   worked    out   with   respect   to   the 
body.     "This  law  does  not  vary.     It  is  im- 
mutable."    Each  of  us  is  a  bunch  of  com- 
bined characters.    "Shape  of  head,  of  hands, 
and  feet;  length  of  arm,  of  leg,  and  back- 
bone; color  of  skin,  of  hair,  of  eyes;  turn  of 
nose  and  of  jaw ;  quality  of  brain-stuff;  type 
of  temperament — all  these  are  combined  in 
different  ways  in  each  generation,  and  some 
of  the  characters  may  be  clearly  traced  back 
through  generation  after  generation  of  our 


HOW       WE      LEARN 13 

ancestors."      (Next  Generation,  Jewett,  pp. 
18  and  107.)  Pyle  24-27. 

3.  The  Mkndelian  law  is   stated   by  Pyle   for 
corn,  p.  27.    But  it  is  of  general  application. 
It  applies  to  feeblemindedness  in  man,  p.  29. 
It  applies  to  man's  body  and  mind.    See  quo- 
tation above,  also  Pyle  28.    Woodworth  290. 

4.  Eugenics;  is  the  science  of  human  heredity.  It 
points  the  way  by  which  the  race  may  be 
bred  up  and  perfected  as  we  are  doing  with 
our  domesticated  animals.     Pyle  30. 

5.  At  the  lime  of  conception  heredity  "sets  a 
limitation  for  us,  -fixes  our  possibilities."  The 
upper  limit  and  general  plan  of  our  physi- 
cal growth  and  mental  development  are  thus 
determined.     It  depends  upon  environment 
as  to  whether  we  shall  reach  our  possibilities. 
Heredity  may  have  given  a  man  the  pos- 
sibility  of   becoming  a   "six-footer,"   but   a 
bad  environment  may  obstruct  his  growth, 
and  make  him  a  pigmy.    So  also  with  mental 
growth.     Pyle  31-32.     Woodworth  289-291. 

6.  Heredity  and  environment  are  thus  the  two 
broad  factors  upon  which  character  depends. 
Heredity  determines  the  plan  and  limits  of 
possibility.    Environment,  if  good,  stimulates 
our  heredity  into  growth  and  brings  us  up  to 
our  possibilities.     If  environment  be  bad  it 
may  dwarf  our  growth.    Pyle  31-32. 

7.  Education  organizes  environment  and  makes 
it  good  so  as  to  produce  positive  growth  and 
to  bring  us  up  physically,  mentally  and  spirit- 
ually to  our  best  possibilities.    Pyle  210. 


14 HOW       WE      LEARN 

III.  Application  of  facts  and  principles. 

1.  Heredity  for  the  present  generation  is  fixed, 
but  eugenics  should  improve  heredity  for  fu- 
ture generations  by  preventing  the  marriage 
of  persons  of  a  strain  of  hereditary  feeble- 
mindedness. 

2.  Environment  is  subject  to  our  immediate  con- 
trol, within  limits,  and  should  be  so  improved 
as  to  bring  the  possibilities  of  our  children 
to  their  best. 

3.  By   stimulating   man's   heredity   or   original 
nature  properly  by  means  of  well  organized 
environment  we  can  produce  positive  char- 
acter.    By  this  means  the  human  race  must 
rid  itself  of  delinquency  and  criminality. 

IV.  Exercises  and  questions. 

1.  Brown  as  an  eye-color  is  dominant.     State 
the  law  of  heredity  for  the  color  of  eyes. 

2.  Feeblemindedness    is    recessive.     State    the 
elementary  law  with  respect  to  this. 

3.  Heredity  and  environment  are  the  two  broad 
factors  in  producing  character.     State  how. 

4.  Can  these  factors  be  controlled  for  human 
betterment?    If  so,  how? 

V.     Some  additional  good  reading  on  heredity  and 
environment. 

1.  The  Next  Generation,  Jewett,  Ginn  &  Co.  The 
contents  of  this  splendid  little  book  should 
be  known  by  all  grown  people. 

2.  The  Development  of  the  Child,  Oppenhein, 
The  Macmillan  Co.   The  chapter  on  heredity 
and  environment. 

3.  Feeble- Mindedness,   Goddard,  The  Macmil- 
lan Co. 


LESSON   III 

MIND  AND  BODY*  SENSATION 
References:     Pyle  III,  James  II,  Woodworth  X. 
I.     Review  of  previous  lessons. 

1.  What  part  does  heredity  play  in  the  produc- 
tion of  character? 

2.  What  part  does  environment? 

3.  How  can  humanity  free  itself  from  feeble- 
mindedness ? 

4.  What  is  the  simple  law  of  heredity?    (See 
Next  Generation,  Chapters  1,  2,  3.) 

II.     Relations  of  mind  and  body. 

1.  Psychology  is  the  study  of  mind,  but  the 
mind  that  it  studies  is  bound  up  closely  with 
the  body.     It  can  not  be  studied  apart  from 
the  reactions  of  the  body.     One  chief  func- 
tion of  mind  seems  to  be  the  preservation  of 
the  body.     Mind  and  body  react  together  as 
one.    Pyle  34,  35.    James  16,  25-26. 

2.  The  intimate  relation  of  mind  with  body  is 
through   the   nervous   system.     "The  nerve 
fibers  are  mere  transmitters;  the   terminal 
organs  are  so  many  imperfect  telephones  in- 
to  which   the   material    world    speaks;    the 
brain-cells  at  the  fibers'  central  end  are  as 
many  others  at  which  the  mind  listens  to  the 
far-off  call."     (James.)     Pyle  35,  26.    Read 
the  chapter  on  the  nervous  system  in  some 

book  on  physiology. 


*Pyle  7,  36,  37;  James  18,  26. 


16 HOW       WE      LEARN 

3.  The  "listening  to  the  far-off  call,"   or  the 
awareness  of  some  object  that  is  stimulating 
the  sense  is  sensation.     Sensation  is  primary 
sensory  experience.     Through  it  we  get  our 
immediate  direct  knowledge  of  the  objective 
world.    Pyle  7,  36,  37.    James  18,  26. 

4.  Sensations  are  of  many  special  kinds.     Pos- 
sibly first  in  importance  is  the  sensation  of 
seeing.     The  eye,  the  optic  nerve,  and  the 
occipital  lobe   (back  part  of  cerebrum)   are 
the  complicated  organs  that  function  in  sight. 
Light  waves  stimulate  the  retina,  a  current 
runs|  up  the  optic  nerve  to  the  brain  center 
and  stimulates  activity  there  giving  the  sen- 
sation of  sight.     The  interpretation  is  per- 
ceiving (to  be  considered  in  a  later  lesson). 
Pyle  37-41.     Woodworth  62.    Read  the  de- 
scription of  the  eye  in  some  work  on  physi- 
ology. 

5.  Next  in  importance  in  furnishing  immediate, 
direct  knowledge,  or  sensation  of  the  objec- 
tive world  is  hearing.    The  ear  with  its  three 
divisions,  the  auditory  nerve,  and  the  center 
of  hearing  (in  the  upper  part  of  the  temporal 
convolution)    are  the    organs    of    hearing. 
Waves  of  air  set  in  motion  the  tympanum; 
this  in  turn  sets  in  motion  the  three  bones  of 
the  middle  ear;  these  transmit  vibrations  to 
the  inner  ear,  and  the  auditory  nerve  trans- 
mits the  activity  to  the  brain  centers  where 
it  is  felt  as  sensation  of  sound.     Pyle  41-42. 
Woodworth,  59,  60. 

6.  Touch,  with  the  skin  as  its  end  organ,  is  a 


HOW       WE      LEARN 17 

very  important  sense.  The  blind  "see"  by 
means  of  very  delicate  touch.  Taste,  with 
the  tongue  as  its  end  organ,  and  smell,  with 
the  nose  as  end  organ,  give  other  im- 
portant sensations  to  help  us  interpret  and 
react  to  the  objective  world.  Joints  and  mus- 
cles are  still  others.  Pyle  42-46.  Wood- 
worth  33,  63. 

7.  The  activity  felt  in  the  respective  brain 
centers  is  sensation.  The  interpretation  of  it 
is  perception.  Each  sense  organ,  muscle,  and 
sensitive  point  has  a  corresponding  sensation- 
center  in  the  brain,  as  each  telephone  has  its 
"central"  on  the  big  central  switch  board. 

III.  Some  applications  of  the  above  facts. 

1.  Study  health.     Keep  the  body  fit;  it  is  the 
instrument   through   which   mind   expresses 
itself. 

2.  Take  special  care  of  eyes  and  ears.     They 
are  often    defective  through    neglect,    and 
function    imperfectly.      This    furnishes    the 
mind  with  faulty  material  for  its  growth. 

3.  In  dealing  with  children  let  them  satisfy  their 
strong  desire  for  sensations.     This  lays  the 
foundation  for  clear  perception  and  effective 
mental   activity. 

4.  If  children's    organs   of  sensation    are  de- 
fective have  them  corrected  at  once,  if  that 
is  possible. 

IV.  Exercises,  questions,  and  suggestions  for  aids  in 

lesson  preparation. 

1.     Study  carefully  the  nervous  system  of  man 

in  some  physiology.    A  school  physiology  will 

answer. 


18 HOW      WE      LEARN 

2.  Work  out  more  fully  the  figure  of  the  tele- 
phone system  of  the  body. 

3.  Why   should   there   be  careful  medical  ex- 
amination of  children  each  year? 

4.  Could  we  more  successfully  accomplish  this 
examination   on   the   private   or  the   public 
basis?    Which  would  be  more  efficient  and 
economical  ? 

V.     Some  additional  good  reading  on  phases  of  the 
subject. 

1.  Alcohol  as  a  Beverage,  Chapter  XX. 

2.  In  the  Next  Generation.    Jewett. 

3.  Why  We  Need  a  Nervous  System,  Chapter 
XIX. 

4.  The  General  Physiology  of  the  nervous  sys- 
tem, Chapter  XX. 

5.  The  Senses,  Chapter  XXI. 

6.  Alcohol  and  Other  Narcotics,  XXIII.    These 
last  four  in  Martin's  Human  Body  or  some 
other  book  on  Physiology. 


LESSON  IV 
INSTINCTIVE  OR  NATIVE  TENDENCIES 

References:      Pyle    IV,    James   VI,    Woodworth   VI,    "How   to 
Teach,"  Chapter  2 — Strayer  and  Norseworthy. 

I.     Review. 

1.  .What  are  some  of  the  things  transmitted  to 
us  from  the  race  by  heredity  ? 

2.  Why  can  the  mind  not  be  studied  apart  from 
the  body? 

3.  What  part  of  the  body  is  most  closely  re- 
lated to  mind  and  mental  functioning? 

II.     Elementary  facts  about  native  tendencies. 

1.  An   instinct  is   an   inborn  tendency  or  ca- 
pacity to  act  in  certain  ways.    A  bird  builds 
its    nest  without    learning,    or  it    migrates, 
when  winter  is  near.     A  wild  duckling  will 
hide    from  you    the   first    day   after    it  is 
hatched.      A   squirrel   will    store   food   for 
winter,  yet  it  knows  no  winter.     These  re- 
actions are  born  in  the  animals,   inherited. 
Pyle  52-54,  225.     James  VII.     Woodworth 
109,  110. 

2.  Instinctive  reactions  usually  function  for  the 
saving  of  life,  for  survival,  as  in  the  case  of 
the  hiding  of  the  duckling,  or  the  storing  of 
food   for  winter.     The  individual  that  can 
perform    them  best    has  the    best    chances. 
Nature  thus  examines  the  individual.    Wood- 
worth  114.    Pyle  55-70. 


20 HOW      W  E      LEARN 

3.  Not  only  lower  animals  but  human  beings 
have  instincts.     They  are  very  numerous  in 
man,  but  not  so  apparent  because  they  are 
hidden  by  our  conscious  life.     James  VII. 
Pyle  55.     Woodworth  100. 

4.  Some  instinctive    tendencies    are  transitory. 
That  is,  they  are  not  there  from  birth.    They 
"ripen"  with  the  growth  of  the  body.     The 
child  wants  to  walk  when  his  body  is  ready, 
and  to  mate  when  puberty  comes  on.     They 
may  disappear  again  after  a  time  and  cease 
to  prompt  to  action.    James  60.     Pyle  54. 

5.  Instinctive  tendencies  are  important  in   ed- 
ucation.    They  are  the  starting  point,  the 
root  or  seed  out  of  which  character  grows 
by  proper  guidance.     Some  may  be  stimu- 
lated   by   bad    environment    into    negative 
growth  unless  directed  into  positive  growth. 
James  39-43. 

III.     Application  of  these  facts  in  education. 

1.  To  be  successful,  education  must  be  built  on 
the  child's  instinctive  nature.     It  must  have 
regard   for  the  child's   original  nature  and 
equipment. 

2.  One  can  make  more  progress  by  cooperation 
with  nature  than  by  working  against  nature. 

3.  The  little  child  is  a  very  active  creature.    By 
actual  measurement  five-year-olds  walk  spon- 
taneously an  average  of  ten  miles  per  day. 
These  same  little  children  we  send  to  school 
tq  sit  quietly  at  desks.     This  is  wrong  and 
contrary  to  nature.     The  school  should  pro- 
vide more  activity.    Nature  craves  it. 


HOW       WE      LEARN 21 

4.     Transitory    instincts  should    be  taken    and 
trained  into  right  responses,  when  they  ripen. 
Not  too  soon,  not  too  late.    Neither  forcing 
nor  repressing.    We  should  follow  nature. 
IV.     Exercises  and  questions. 

1.  Study  the  instinct  of  wild  and  domesticated 
animals,  especially  the  young.    They  are  in- 
teresting and  instructive. 

2.  Have  yott  noticed  the  number  and  kinds  of 
things  children  collect? 

3.  Try  to  have  your  children  sit  quiet  for  long 
periods  in  the  home.    Why  can  they  not  do 
so? 

4.  If  they  can  not  do  so  in  the  home,  is  it  good 
for  them  to  do  so  in  school? 

5.  What  is  the  function  or  place  of  instinctive 
tendencies  in  education? 

V.     Some  additional  good  reading  on  the  subject. 

1.  Suggestions  of  Science  Concerning  Educa- 
tion.    Jennings  and  others,  Chapters  I  and 
II.     The  Macmillan  Co.  ' 

2.  Human  Behavior,  Colvin  &  Bagley,  Chapters 

3  and  8.     The  Macmillan  Co. 

3.  The  Meaning  of  Infancy.     Fiske.  Houghton 
Mifflin  Co. 


LESSON  V 
HABIT  AND  HABIT-FORMATION 

References:     Pyle  VI,  James  VIII,   Woodword,   p.  328,  "How 
to  Teach,"  Chapter  4 — Strayer  and  Norseworthy. 

I.     Review  of  former  lessons. 

1.  Give  examples  of  instincts  you  have  observed 
in  animals,  in  human  beings. 

2.  We  say  an  instinct  is  a  native  tendency.  What 
do  we  mean  by  that? 

3.  How  do  instinctive  tendencies  function  for 
the  good  of  animal  or  man? 

4.  What  is  the  relation  of  instinctive  tendencies 
to  education? 

II.     Habit  and  the  principles  of  habit- formation. 

1.  A  habit  is  a  uniform  way  of  acting  in  like 
situations.    It  is  a  specific  reaction  to  a  spe- 
cific stimulus.     Pyle  87-90,  94. 

2.  Habits  are  of  various  kinds — physical,  men- 
tal, moral  and  spiritual.     They  thus  consti- 
tute the  major  part  of  character  and  should 
be  an  important  part  of  training.    James  64- 
66.     Pyle  89,  107. 

3.  Habits  are  due  to  modifications  of  brain  sub- 
stance,   "brain- paths."      These    paths,    once 
made,  cannot  be  obliterated.    The  longer  or 
the  more  frequently  the  habit  has  functioned 
the   deeper   the   "brain-path."      Pyle  91-92. 
James  70. 

4.  Habits  are  useful,  if  of  the  right  kind.  James 


HOW       WE      LEARN 23 

says  habits  "simplify  our  actions,  make  them 
accurate,  and  diminish  fatigue;"  and  they 
diminish  the  amount  of  attention  necessary 
so  that  attention  may  be  devoted  to  other 
things.  Pyle  94-98. 

5.  Habits  are  formed  by  conscious,  successful 
repetitions.  James  gives  some  rules  or  max- 
ims thaA  should  be  memorized  by  all.  They 
are: 

(1)  Make  your  nervous  system  your  ally 
instead    of    your    enemy    by    making 
automatic  and  habitual,  as  early  as  pos- 
sible, as  many  useful  actions  as  you 
can. 

(2)  Launch  yourself  with  as  strong  and 
decided  initiative  as  possible. 

(3)  Never  suffer  an  exception  to  occur  till 
the  new  habit  is  securely  rooted  in  your 
life. 

(4)  Seize  the  very  first  opportunity  to  act 
on  every  resolution  you  make,  and  on 
every  emotional  prompting  you  may  ex- 
perience in  the  direction  of  the  habits 
you  aspire  to  gain. 

(5)  ;Don't  preach  too  much  to  your  pupils 
or  abound  in  good  talk  in  the  abstract. 
Strokes  of  behavior  are  what  count. 

(6)  Keep  the  faculty  of  effort  alive  in  you 
by    a    little   gratuitous   exercise   every 
day.    James  66-75. 

III.     Some  applications  of  the  above  facts  and  prin- 
ciples. 
1.     Habits  are  an  important  part  of  character. 


24 HOW      WE      LEARN 

Their  formation  should  be  a  large  part  of 
the  teacher's  work. 

2.  To  train  in  habits  the  teacher  should  lead 
the  pupils  to  see  the  value  of  and  inspire  them 
with  the  desire  for  the  habits  to  be  formed. 

3.  The  teacher  is  responsible  for  the  habits  and 
ideas  of  pupils. 

4.  The  successful  way  to  form  habits  is  pointed 
out  by  James  in  his  Maxims  and  by  Pyle 
98-107. 

IV.     Exercises  and  questions  to  help  the  teacher  pre- 
pare the  lesson. 

1.  People  usually  think  of  bad  habits  when  the 
word  is  mentioned.     There  are  more  good 

%  ones.  Make  a  list  of  the  good  habits  you 
know. 

2.  In  what  way  are  habits  useful? 

3.  Did  you  ever  overcome  a  bad  habit?    If  so, 
was  it  easy?    Why? 

4.  Have  you  ever  consciously  formed  a  habit? 
What   stages     did    you   pass   through   with 
respect  to  the  amount  of  attention  and  ef- 
fort required? 

5.  You  are  a  teacher  in  some  church  institution. 
Make  a  list  of  the  habits  you  want  to  help 
your  pupils  form. 

6.  How  would  you  proceed  to  help  them  form 
these  habits? 

V.     Some  further  good  reading  on  habit. 

1.  How  to  Live,  Fisher  andj  Fisk,  Funk  &  Wag- 
nails  Co.  The  book  should  be  in  every  home, 
and  be  studied,  but  in  this  connection  read 
sections  IV,  V  and  VI. 


HOW       WE      LEARN 25 

2.  Psychology  in  daily  life,  Chapter  4,  entitled 
Mental  Health,  Seashore.     Appletons.    This 
includes  "ten  rules  of  living." 

3.  Suggestions  of  Modern  Science  Concerning 
Education,  Jennigs  and  others.    Macmillan. 
The  second  essay  is  entitled  "Practical  and 
Theoretical  Problems  in  Instinct  and  Habit." 
Every  teacher  and  parent  should  read  this. 

4.  Mental  Self  Help,  Ash,  MacMillan,  an  ex- 
ceptionally good  book. 

5.  The   Teacher,    Pearson,    Scribners.      Whole 
book  very  inspiring  to  teachers. 

6.  Principles  of  Psychology,  James,  Chapter  on 
habit. 


LESSON  VI 
THE  STREAM  OF  CONSCIOUSNESS 

References:  James  II,  Pyle  p.  7,  Woodworth  pp.  7-9,  172,  265- 
267,  383-384,  "How  to  Teach,"  Chapter  3— Strayer  and  Norse- 
worthy. 

I.     Review  of  former  lessons. 

1.  Compare    instructive    and    habitual    action. 
How  are  they  unlike? 

2.  What  appears  to  you  to  be  the  purpose  of 
habit? 

3.  Repeat   James'   maxims   or   rules   of,  habit 
formation. 

4.  What  good  habits  do  you  want  to  form? 

5.  .  What  bad  habits  do  you  want  to  overcome? 

6.  In  what  ways  can  a  teacher  help  his  pupils 
form  the  right  habits? 

II.     Elementary  facts  about  our  stream  of  conscious- 
ness. 

1.  In  each  of  us  some  kind  of  consciousness  is 
always  existing.  Consciousness  is  a  "stream" 
of  states  or  waves  that  follow  each  other  in 
rapid    succession.      These    states,    we    may 
study  by  looking    into  our  own  minds,  by 

introspection.    James  15. 

2.  These  conscious  states  accompany  or  parallel 
our  brain  states.    James  says :  "The  imme- 
diate condition  of  a  state  of  consciousness 
is  an  activity  of  some  sort  in  the  cerebral 
hemisphere."  (Psychology  p.  7.)  Thus,  when 


HOW       WE      LEARN 27 

we  see,  there  is  brain  activity  in  the  occipital 
lobe,  the  center  of  sight.  When  we  hear,  the 
activity  is  in  the  temporal  lobe,  the  center 
of  hearing,  etc.  James  15.  Pyle  7. 

3.  These  conscious  states  are  always  complex. 
They   contain   simultaneously   sensations   of 
our  bodies,  memories  of  past  experiences  and 
thoughts  of  distant  things,  feelings,  desires, 
aversions,  etc.     James  17,  Pyle  7. 

4.  There  are  degrees  of  consciousness.    We  are 
not  equally  conscious  of  all  the  various  ele- 
ments in  the  complex  states.     When  listen- 
ing  to  a  speaker   one  is   also  conscious   of 
the  people  around  him,  of  sensation  of  the 
hardness  of  the  seat,  of  the  disturbance  of 
someone    whispering    near.      But   the    con- 
sciousneses  of  the  speaker's  words  is  "focal," 
the  other  things  are  "marginal."  Woodworth 

265.    James  18. 

5.  Consciousness  is  always  shifting  and  chang- 
ing,  the  marginal   becoming   focal  and   the 
focal,  marginal,  one  thing  going  out  of  con- 
sciousness  and   another   coming   in.     These 
changes  are   sometimes  gradual   and   some- 
times abrupt.    They  compare  somewhat  with 
changes  that  take  place  in  our  field  of  vision. 
James  19.    Pyle  7,  81. 

6.  The  stream,  though  shifting,  is  sensibly  contin- 
uous. It  began  in  infancy  and  has  continued 
since,  constantly  enlarging  and  enriching  by 
accumulating  experiences.  If  there  have  been 
time  gaps,  their  duration  has  been  brief  and 
the  same  stream  has  been  continued  after  the 


28 HOW       WE      LEARN 

gaps.    It  represents  one  growing  personality. 
James,  Psychology,  p.  157. 

III.  Application  of  these  elementary  facts. 

1.  The  above  brief  statement  of  the  facts  of 
consciousness    has    been    given    to    aid    the 
teacher  in  his  own  introspection.     Familiar- 
ity with  these  facts  will  facilitate  the  study 
of  one's  own  mind. 

2.  Conscious  states  while  constantly  changing 
can  be  controlled  and  concentrated.    We  call 
tjMs   concentration   attention.     The   telacher 
must  direct  the  child's  "stream"  and  hold  his 
attention. 

3.  Knowledge  by  the  teacher  of  the  contents  of 
a   child's   stream  of  consciousness — the   ex- 
periences  that   float  there — will   enable   the 
teacher  the  better  to  hold  the  child's  atten- 
tion.   The  new  should  be  associated  with  the 
old  experiences. 

IV.  Exercises  and  questions. 

1.  Can  you  "turn  your  eyes  inward"  and  study 
your  stream  of  consciousness? 

2.  Try  to  analyze  states  of  consciousness.    See 
what  is  focal  and  what  is  marginal. 

3.  What  becomes  of  the  stream  when  you  are 
sleeping? 

4.  What  becomjes  of  the  stream  when  you  are 
stunned    by  a  blow   on  the  head  or    anaes- 
thetized ? 

5.  Wherein  do  the  contents  of  a  child's  "stream'' 
differ  from  that  of  the  adult? 

6.  When  you  indulge  in  reverie  how  does  your 
stream  act? 


HOW       WE      LEARN 29 

V.     Additional  reading  on  the  subject. 

1.  Psychology,    James,    chapter    entitled    "the 
Stream  of  Consciousness." 

2.  Contents    of    Children's    Minds,    by  Dr.  G. 
Stanley  Hall  (an  interesting  booklet). 

3.  The  story  of  a  Sand  Pile,  G.     Stanley  Hall, 
(small  interesting  booklet). 

4.  A  study  in  Dolls,  Hall. 

5.  Aspects  of  Child  Life  and  Education,  Hall. 
(2,  3,  4  are  also  published  separately  in  this 
book.) 


LESSON  VII 

INTEREST 

References  :    James  X,  Pyle,  p.  84,  Woodworth   181-184,  248,  254- 
259,  "How  to  Teach,"  Chapter  3 — Strayer  and  Norseworthy. 

I.     Review  of  former  lessons. 

1.  What  do  you  understand  by  stream  of  con- 
sciousness ? 

2.  What  do  we  mean  by  saying,  conscious  states 
and  brain  activity  go  together? 

3.  Define  "focus    of  consciousness"  and  "mar- 
gin of  consciousness." 

4.  Consciousness    is    constantly    shifting    and 
changing.    Explain. 

5.  What  do  we  mean  by  saying  that  conscious 
states  are  always  complex? 

II.     Elementary  facts  about  interest. 

1.  "Interest  is,  and  has  long  been  recognized  as 
the  gravitation  of  education"  and  of  mind. 
"Give  a  boy  sufficient  interest  in  anything 
and  all  the  attendant  drudgery  is  cheerfully 
faced."  (Adams.) 

2.  "Interest  is  like  bodily  hunger,  an  expression 

of  need,  and  the  best  expression  nature  or 
reason  affords  us  of  the  child's  require- 
ments." "An  education  that  follows  along 
the  lines  of  inner  development  of  the  child's 
interests  4s  the  only  one  that  trains  the  will 
properly."  (Hall.) 

3.  The  first  principle  of  intellect-training  is  that 
the  child  must  be  allowed)  to  follow,  in  the 
main,  his  native  interests.     These  interests 
"well  up  within  the  mind."     (Hall.) 


HOW       WE      LEARN 31 

4.  "The  key  to  all  forms  of  learning  is  atten- 
tion.   The  key  to  attention  is  feeling,"  inter- 
est.    Pyle  84. 

5.  Native  interests.     Some  things  are  natively 
interesting.     These  vary   in  the  child   from 
age  to  age.     In  childhood  they  are  usually 
sensory    or    objective     and    living,    moving 
things.     James  91-93. 

6.  "The  most  natively  interesting  object  to  a  man 
is  his  own  personal  self  and  its   fortunes." 
James  95. 

7.  Acquired  interests.    "Any  object  not  interest- 
ing in  itself  may  become  interesting  through 
becoming  associated  with  an  object  in  which 
an  interest  already  exists.       The  two  asso- 
ciated objects  grow,  as  it  were,  together;  the 
interesting    portion  sheds    its  quality    over 
the  whole ;  and  thus  things  not  interesting  in 
their  own  right  borrow  an  interest  which  be- 
comes as  real  and  as  strong  as  that  of  any 
natively  interesting  thing."  James  94. 

8.  "An  adult  man's  interests  are,  almost  every 
one  of  them,  intensely  artificial;  they  have 
slowly  been  built  up."     James  98. 

III.     Some  applications  of  these  facts  in  education. 

1.  Simple    program    for    the    teacher.     Begin 
with    things    natively    interesting.     Step    by 
step  associate  the  new  with  the  old.     James 
96. 

2.  "To  teach  the  young  we  must  meet  them  on 
the  ground  of  their  own  interests."      (Hall.) 

3.  "The  first  work  of  the  teacher  is  to  discover 
interests,  to  put  the  child  into  situations  in 


32 H  O  W       WE      LEARN 

which    interests    will    express    themselves." 
(Hall.) 

4.  Class  work  should  be  interesting.     To  make 
it    so    is    the    teachers',     not    the    child's 
responsibility. 

5.  The  teacher  must  himself  vibrate  with  interest 
if  he  is  to  get  the  child  to  vibrate. 

IV.     Exercises  and  questions  to  help  the  teacher  pre- 
pare the  lesson. 

1.  Does  your  mind   "gravitate"  *to  the  subject 
you  teach? 

2.  Do  you  feel  in  your  own  soul  that  soul  hun- 
ger, interest,  that  you  would  like  to  inspire  in 
your  class? 

3.  Have    you    ever    had  a    really    interesting 
teacher?     What  characterized  his  teaching? 

4.     Have  you  ever  acquired  an  interest  in  a  sub- 
ject at  first  not  interesting?     How? 

5.  Keep  a  record,  a  sort  of  interest  thermometer 
of  your  class  recitations.  After  each  class 
mark  as  carefully  as  you  can  the  height  to 
which  interest  arose.  Study  the  cause.  It 
will  help  you. 
V.  Additional  good  reading. 

1.     Herbartain  Psychology  applied  to  Education, 
Adams,  chapter  X. 

2.  Genetic  Philosophy  of  Education,  Partridge 

(G.   Stanley  Hall's   doctrine  written  up  by 
Partridge)  pp.  117-119,  192-193. 

3.  Educational  Psychology,  Starck,  pp.  164-166. 

4.  Psychology  of  Childhood,  Norseworthy  and 
Whitley,  p.  108. 

5.  Principles  of  Teaching,  Thorndyke,  chapter 
V. 


LESSON  VIII 
ATTENTION. 

References :      James    XI,    Pyle    V,    Woodworth    XI,    "How    to 
Teach,"  Chapter  3 — Strayer  and  Norseworthy. 

I.     Review  of  former  lessons. 

1.  What    do  you    understand   by  "stream"    of 
consciousness?    Why  call  it  a  stream,'? 

2.  Is  the  "stream"  more  like  a  deep,  slow-mov-- 
ing  river  or  like  a  mountain  rivulet?    Why? 

3.  What  do  you  understand  by  "native  interest"? 
Name  some  native  interests. 

4.  What  do  you  understand  by  "acquired  in- 
terests"?    Give  some  examples. 

5.  What  is  the  law  by  which  a  thing  not  inter- 
esting may  acquire  interest? 

6.  How  do  the  interests  of  adults  and  of  chil- 
dren differ?    Illustrate  by  examples. 

II.     Elementary  facts  about  attention. 

1.  Attention  is  the  focusing  or  concentrating  of 
consciousness.    Our  senses  are  simultaneous- 
ly stimultaed.    At  any  moment  light  is  enter- 
ing the  eye,   sound   the  ear,  our  sense   of 
touch  is  stimulated.     So  with  temperature. 
Ideas,  too,  and  feelings  are  knocking  at  the 
door  of  consciousness.     Out  of  all  this  mass 
of  possibilities  attention  selects  one  and  con- 
centrates upon  it.     Pyle  80-81.  Woodworth 
244. 

2.  Attention  is  a  native  reaction^  or  inherited 
tendency.     One  instinctively  turns  his  head. 


34 HOW      WE      LEARN 

focuses  his  vision  and  listens  to  the  objects 
vital  to  his  welfare  or  safety.     Pyle  80. 

3.  Involuntary  or  passive  attention  is  the  kind 
given  to  things  interesting,  or  things  that  ap- 
peal.     It    is    effortless    and    spontaneously 
given.    Pyle  84,  James  100-101.  Woodworth 
250-259. 

4.  Voluntary   or  active   attention   is   attention 
given  with  effort.    This  can  not  be  long  sus- 
tained.   It  is  a  mere  pulsation  or  momentary 
affair  to  bring  the  mind  to  its  task.     If  the 
interest  develops  in  the  task,  attention  changes 
to  involuntary  which  holds  the  mind  to  the 
point.    James  101-103,  Woodworth  258-259. 
Pyle  82-83. 

5.  The  attention  of  children  is  mostly  of  the 
passive  sort.     They  have  but  little  power  of 
voluntary  attention.     The  teacher  must  hold 
the  child's  attention  with  interest.    The  sub- 
ject matter  must  be  made  to  change  and  be 
concrete,  and  appeal  to  the  senses.     James 
103-104,  Pyle  81. 

III.    Application  of  these  facts  to  study  and  teaching. 

1.  The  student  and  the  teacher  should  depend 
upon  involuntary  or  passive  attention  for  re- 
sults.   The  function  of  active  attention  is  to 
start  the  mind.     Passive   attention   "should 
carry  on." 

2.  Running  the  mind  on   voluntary   attention 
would  be  like  running  your  car  on  the  "self 
starter." 

3.  To   hold  the  attention  of  pupils,  especially 


HOW      WE      LEARN 35 

children,  the  teacher  must  make  the  recita- 
tion interesting. 

4.     You  cannot  force  the  child  to  give  attention. 
IV.     Exercises   and   questions   for  the   teacher. 

1.  Try  to  read  a  page  of  uninteresting  subject 
matter  in  the  presence  of  distractions.    Your 
eyes  may  read  on  but  your  mind  jumps  the 
track.     Can  you  find  the  word  where  your 
mind  left  the  tack? 

2.  Can  you  remember  what  you  read  if  your 
mind  is  not  on  it? 

3.  If  you  can  not  keep  your  mind  on  uninterest- 
ing matter,  how  about  the  child  ? 

4.  To  hold  the  child's  attention,  what  sort  of 
subject  matter  should  children  have? 

5.  Why  is  closeness  of  attention  necessary? 
V.     Additional  reading. 

1.  Principles  of  Psychology,  James,  chapter  on 
attention. 

2.  Interest,  John  Dewey. 

3.  Mental    Growth    and    Control,    Oppenheim, 
chap.  3. 


LESSON  IX 

PERCEPTION. 
References:     Woodworth  XVII,  James  XIV,  Pyle  pp.  124-126. 

I.     Review  of  former  lessons. 

1.  What  is  the  relationship  between  interest  and 
attention  ? 

2.  If  you  were  teaching  a  class  of  small  children 
and  they  were  inattentive  whom  would  you 
blame?    Why? 

3.  Can  a  subject  ordinarily  dry  be  made  inter- 
esting?    How? 

4.  How  does  voluntary  attention  differ  from  in- 
voluntary attention? 

5.  What  sort  of  attention  should  prevail  in  the 
preparation  of  lessons?    Why? 

6.  What  sort  of  attention  should  prevail  in  a 
class?    Why? 

7.  What  is  the  relationship  between  mind  and 
body?    See  Lesson  III. 

8.  Tell   what   sensations   are,   and  the   various 
kinds  we  have. 

9.  Why  does  the  adult  not  easily  have  pure  sen- 
sations ? 

II.     Elementary  facts  of  perception. 

1.  Sensation  is  primary  sensory  experience.  It 
is  the  awareness  of  .some  object  stimulating 
the  sense.  (See  Lesson  III.)  It  is  accom- 
panied by  activity  in  the  sensory  centers  of 
the  brain.  It  is  uninterpreted.  Pyle  6-7, 
Woodworth  p.  187. 


HOW       WE      LEARN 37 

2.  Pure  sensation  is   rare   and  practically   im- 
possible to  an  adult.      What  the  adult  has  is 
perception.     "In  adult  experience  there  are 
no    pure    sensations,    but    rather   sensations 
interpreted;  that  is  perceptions."  (Colvin  and 
Bagley)  Woodworth  423. 

3.  "Sensation  with  meaning  attached  is  percep- 
tion."    Perception  is  interpretation  of  sen- 
sation by  means  of  our  past  experience.  When 
an  infant's  eye  is  turned  upon  its  mother,  it 
has  sensations.    When  it  has  accumulated  ex- 
perience it  perceives,  interprets  the  sensation, 
sees  its  mother.     "The  mere  sensation  has 
been  given  a  meaning,  and  then  it  is  a  per- 
ception." Pyle  124-126.    Woodworth  420. 

4.  In  sensation  there  is  brain  activity  in  the  sen- 
sory  center  concerned.      Perception   is   also 
accompanied  by  brain  activity.     In  sensation 
the  brain  is  modified;  The  .sensation  is  regist- 
ered there,  as  it  were.    In  perception  the  same 
brain-center  is  active,  it  vibrates  in  modified 
form.    It  has  in  it  the  accumulated  "registra- 
tions" of  the  past  sensations  of  similar  kind. 
Pyle  125-126,  Woodworth  423. 

5.  Perception  is  the  .source  of  our  mental  images. 
They  are  the  product  of  our  past  perceptual 
experience.    The  brain-center  that  was  active 
in  perceiving  may  become  active  and  produce 
an  image  when  the  object  is  not  present  to  the 
sense.    This  is  imagination.  Pyle  124.  Wood- 
worth  425. 

6.  Sensation  is  due  to  activity  in  sensory  centers. 
Perception  is  due  to  activity  in  connected,  ad- 


38 HOW       WE      LEARN 

jacent  centers.  James  expresses  it  thus:  "In 
perception  the  brain-center  is  stimulated  into 
activity  both  from  without  and  from  within" 
(from  other  centers  representing  past  exper- 
ience). Woodworth  424. 

7.  Individuals  differ  widely  in  perceptual  power. 
Some  are  good  at  visual  perception,  some  at 
auditory,  some  at  tactual.     Woodworth  370. 

8.  Our  senses  sometimes  misinterpret.    This  is 
illusion.     Your  alarm-clock  rings  while  you 
are  expecting  a  phone  call ;  you  misinterpret 
and  run  to  answer.     It  is  a  case  of  illusion. 
You  interpret  an  external  object,  but  wrongly. 
Woodworth  424,  450-460. 

9.  Hallucination  is  another  case  of  misinterpreta- 
tion.    James  says  it  is  due  to  intra-cortical 
stimulation   only.     The  centers   are   vividly 
active  and  the  victim  thinks  he  sees  or  hears. 
"Only  a  person  who  is  the  victim  of  the  hal- 
lucination  experiences   it."      In   imagination 
there  is  no  external  reality,  but  the  person 
knows  it.    In  hallucination  he  thinks  there  is 
external  reality  when  there  is  not.       Wood- 
worth  375-376. 

III.     Application  of  the  facts  to  study  and  teaching. 

1.  As  sensation  and  perception  are  the  source 
of   the   material   with   which   we   think  the 
teacher  should  aim  at  accuracy  and  thorough- 
ness. 

2.  Children's  experiences  should  be  as  concrete 
as  possible. 

3.  The  appeal  to  the  class  .should  be  through  as 
many  senses  as  possible. 


HOW       WE      LEARN 39 

IV.     Exercises  and  questions,  not  for  class  use,  but  to 
aid  the  teacher  in  preparation. 

1.  What  is  the  difference  between  sensation  and 
perception  ? 

2.  What  is  the  difference  between  perception 
and  imagination? 

3.  The  teacher  should   try  on  himself  the  il- 
lusions in  Woodworth's  or  some  other  good 
book  on  psychology  and  account  for  them. 

4.  Why  should  children  be  appealed  to  through, 
several  senses  in  teaching? 

5-     Recall  the   illusions  and  hallucinations  you 

may  have  had. 

6.     Describe  the  part  played  by  the  nervous  sys- 
tem in  perception. 
V.     Additional  reading  references. 

1.  Psychology,  James,  chapter  on  perception. 

2.  The  Story  of  My  Life,  Helen  Keller. 

3.  The  World  I  Live  In,  Helen  Keller. 

4.  Aspects  of  Child  Life  and  Education.    Hall, 
chapter  I    (entitled,  The  Contents  of  a  Child's 
Mind  on  Entering  School). 


LESSON  X 
ASSOCIATION  OF  IDEAS 

References:     James  IX,  Woodworth  XV  and  XVI,  Pyle  VIII. 
"How  to  Teach,"  Chap.  5 — Strayer  and  Norseworthy. 

I.     Review  of  former  lessons. 

1.  Why  do  adult  persons  rarely  experience  pure 
sensations  ? 

2.  What  is   the   distinction  between   sensation 
and  perception? 

3.  How  is  perception  dependent  upon  brain  con- 
dition and  brain  activity? 

4.  In  teaching  children,  why  should  we  appeal 
through  as  many  senses  as  possible? 

5.  How  do  mental  images  of  one  person  differ 
from  those  of  another? 

II.     Elementary  principles  of  association. 

1.  Mental  Habits.     Consciousness  is  an  ever- 
flowing  stream  of  mental  state  or  waves  of 
ideas.    These  follow  each  other  according  to 
law  or  habit.    James  79. 

2.  The  law  of  contiguity.     If  two  experiences, 
or  thoughts,  or  ideas  have  been  in  our  minds 
together,  or  in  immediate  succession,  one  of 
them,  on  recurring,    tends  to  bring  up  the 
other,  its  associate.     Thus  an  object  recalls 
its  name  or  a  name  recalls  its  object.     One 
sees  a  person  and  thinks  of  his  name.     The 
two  ideas  have  been  together  in  the  mind. 
James  80.    Woodworth  396. 


HOW       WE      LEARN 41 

3.  The  law  of  Similarity.    Ideas  tend  to  recall 
other  ideas  that  resemble  them.    Tell  a  dream 
or  an  experience  in  an  informal  group  of 
people  and  see  how  it  calls  forth  like  dreams 
or  experiences  in  the  minds  of  others.    This 
is  often  seen  in  testimony  meetings.     Peo- 
ple comment,    "How    much  Jones    looks  or 
talks  like  Jackson."    These  are  the  results  of 
association  by  similarity.    James  80.    Wood- 
worth  395. 

4.  Individuals  differ  in  Association.  Some  fol- 
low faithfully  habitual  lines.    These  are  slow 
and  prosaic.    Some  minds  are  quick  to  bring 
up  unusual  ideas,  they  are  witty.    James  81. 

5.  Minds  differ  in  native  power  to  associate, 
retain  and  recall.     Some  have  "unusual  ten- 
acity of  brain  substance."     Others  lack  this 
native  quality.     James  uses  the  terms  "wax- 
like  brain"  and  "jelly-like  brain."    James  120- 
123. 

6.  Association  is  usually  Spontaneous.    Mental 
activity    of  association    goes  on    ceaselessly 
"from  its  inner  springs."     This  is  seen  at 
its  best  in  reverie  or  undirected  thought  when 
the  mind  "runs  at  its  own  sweet  will,"  in 
"zigzag"    course.     James  84,   86,   87,    118. 
Woodworth  376. 

7.  Association  may  be  controlled.     When  the 
mind  follows  some  deep  interest  or  when  a 
person  "thinks  toward  a  goal"  the  field  of 
association  is  narrowed.     Thoughts  helping 
toward  the  goal  tend  to  come  up.    They  are 


42 HOW       WE      LEARN 

selected  and  persist.     Woodworth  381-384. 
Pyle  159-161. 

III.  Application  of  the  Principle. 

1.  "The  teacher    can    formulate  his    function, 
therefore,  in  terms  of  association.  It  is  mainly 
that  of  building  up  useful  systems  of  asso- 
ciations  in  the  pupils'   minds."    James   83. 
Building  character  in  terms   of  association 
is  this:   Interest  the  child  or  the  class  in 
worthy  ideas  or  ideals  and  thereby  control 
his  processes  of  association.    Ideas  and  ideals 
find  expression  in  behavior. 

2.  To  do  effective  work  in  teaching,  associate 
in   the   children's   minds   ideas   you   would 
have  them  retain  with  ideas  natively  inter- 
esting. 

3.  Successful  teaching  associates  the  new  and 
uninteresting  with  the  child's  old   and  in- 
teresting experiences. 

IV.  Exercises  and  Questions. 

1.  Catch  a  train  of  your  thoughts  and  see  how 
one  brought  up  the  other,  and  decide  whether 
contiguity  or  similarity  joins  each  together. 

2.  Pick  three  good  examples  from  your  think- 
ing of  contiguity,  and  three  of  similarity. 

3.  Do  you  find  in  your  thinking,  examples  also 
of  vividness,  recency,  or  emotional  condition, 
mentioned  by  Pyle  154-157? 

4.  Is    your    own  mind    of  the    witty  or    the 
prosaic  type?    Why? 

5.  When  your  thoughts  are  most  spontaneous, 
what  is  their  quality? 


HOW       WE      LEARN 43 

6.     Remember  that,  "As   a  man  thinketh  in  his 

heart  so  is  he."    Proverbs  23,  7. 
V.     Other  references. 

1.     Psychology,  briefer  course,  James.     Chapter 

on  Association. 

2.     Chapter  on  association  in  some  other  course 
of  psychology. 


LESSON  XI 
MEMORY. 

References:     James  XII,  Pyle  VII,  "How  to  Teach,"  Chap.  5— 
Strayer  and  Norseworthy. 

I.     Review  of  last  lesson. 

1.  What  is  the  law  of  contiguity? 

2.  Give  an  example  of  association  of  ideas  by 
similarity. 

3.  Explain  the  influence  of  recency. 

4.  From  the  above  it  is  seen  that  the  "wander- 
ing of  our  minds"  is  not  altogether  hap-haz- 
zard.    It  is  habitual  or  controlled  by  law. 

II.     Elementary  principles  of  memory. 

1.  "Memory    proper-— is  the    knowledge    of    a 
former  state  of  mind  after  it  has  already  once 
dropped  from  consciousness ;  it  is  the  knowl- 
edge of  an  event,  or  fact,  of  which,  meantime, 
we  have  not  been  thinking,  with  the  addi- 
tional consciousness  that  we  have  thought  or 
experienced  it  before."    James  287. 

2.  "No  memory  is  involved  in  the  mere  fact  of 
recurrence, — the   condition   is   that  the   fact 
imagined  be  expressly  referred  to  the  past, — 
thought  as  in  the  past, — in  my  past."  James 
288. 

3.  Memory    is    based    upon    brain    processes. 
"When  two  elementary  brain  processes  have 
been   active  together  or  in  immediate   suc- 
cession, one  of  them,  on  recurring,  tends  to 


HOW       W  E      LEARN 45 

propagate  its  excitement  into  the  other." 

4.  When  a  thing  is  experienced  it  is  registered 
in  a  brain  center ;  when  it  passes  out  of  con- 
sciousness the  center  is  dormant  or  inactive. 
When  that  brain  center  again  becomes  active 
the  experience  is  recalled.  It  is  like  a  regis- 
tering phonograph  or  dictagraph.  When  you 
speak  into  the  instrument  it  is  active  and 
records,  when  you  lay  the  record  aside  it  is 
dormant,  it  retains  the  impression.  When  you 
put  it  back  and  start  the  machine  it  repro- 
duces or  recalls.  So  with  brain  cells  and 
their  records. 

6.  Memory  thus,  like  association,  depends  upon 
the  brain.  The  brain  center  in  activity  re- 
ceives its  impression ;  activity  ceases  and  the 
center  retains  the  impression.  The  center 
again  becomes  active  and  gives  back  the  im- 
pression and  it  is  recalled.  Differences  among 
individuals  in  the  power  of  retentiveness  is 
a  difference  in  brain  matter.  One  brain  is 
"wax  to  receive  and  marble  to  retain."  An- 
other "is  like  a  fluid  jelly."  James  121,  122. 
There  can  be  no  improvement  of  this  native 
retentiveness  of  the  brain.  James  123. 

6.  The  power  or  probability  of  recall  is  in- 
creased by  organization  of  facts  or  thinking 
them  into  systems.  James  123-127. 

".  Carefulness  of  attention  helps  memory.  The 
interesting  things  hold  our  attention  and  are 
therefore  easily  remembered. 

3.  Helps  to  memory.  Remembering  the  num- 
ber of  days  in  each  month  by  a  verse,  or 


46 HOW      WE      LEARN 

counting  on  the  knuckles  on  the  hand,  or 
the  colors  of  the  rainbow  by  the  initial  let- 
ters (vbgyor)  etc.  are  illustrations.  James 
127-129. 

III.  Application  of  the  Principles. 

1.  The  teacher  can  help  his  class  remember  by 
the  nature  and   number  of  associations  he 
helps  them   form.     Associate  the  new  with 
the  old  and  interesting. 

2.  By  helping  the  class  organize  experiences  and 
facts. 

3.  By  holding  attention  so  as  to  make  clear  first 
impressions. 

4.  By  attentive  repetitions  or  reviews. 

IV.  Questions  and  Exercises. 

1.  Make  your  own  definition  of  memory  keep- 
ing in  mind  principles  1  and  2  above. 

2.  What  are  the  relations  of  brain  quality  to 
retentiveness  in  memory? 

3.  Why    is  a  teacher    responsible,    in  a    large 
measure,  for  the  power  of  his  class  to  retain 
and  recall? 

4.  What  use,  if  any,  would  you  make  of  artificial 
helps  to  memory  such  as  are  mentioned  in 
No.  8,  above? 

5.  If  a  student  complained  to  you  of  poor  mem- 
ory, saying  that  he  could  not  retain  and  re- 
call his  lesson  after  many  readings,  what  sug- 
gestions would  you  make  on  his  processes 
of  study? 

6.  Study   a   lesson   carefully   yourself   till   you 
understand  and  can  recite  it.     Write  an  in- 
trospective account  of  the  process. 


HOW      WE      LEARN 47 

7.     Which  of  two  lessons  do  you  retain  and  re- 
call most  easily,  an  interesting  or  an  unin- 
teresting one  ?    Why  ? 
V.     Some  other  good  references. 

1.  Psychology,  James,  chapter  XVIII. 

2.  The  chapter  on  memory  in  any  other  avail- 
able work  on  psychology. 


LESSON  XII 

IMAGINATION. 

References :     Woodworth  XV,  XIX,  "How  to  Teach,"  Chapter  6 
— Strayer  and  Norseworthy. 

I.     Review  of  previous  lessons. 

1.  How  are  memory  and  association  related  to 
each  other? 

2.  What  have  brain  processes  to  do  with  reten- 
tion and  recall? 

3.  How  would  you  help  a  student  to  improve  his 
memory  ? 

II.     Imagination,  its  elementary  principles. 

1.  Imagination  is  "seeing  with  the  mind's  eye." 
A  person  can  picture  to  himself  an  object 
that  is  not  actually  present  to  his  senses  and 
that  he  knows  is  not  there.    This  is  imagin- 
ation.   Woodworth  520. 

2.  People  differ  widely  in  the  kind  and  power 
of  imagination.     Some  have  vivid  images  of 
sight,  others  not;  some  have  strong  images 
of  hearing,  others  not,  etc.    Woodworth  369, 
370. 

3.  Images   are  made   of  material   experienced 
through  the  senses.    A  person  blind  from  in- 
fancy can  not  have  images  of  sight ;  nor  can 
a  person  deaf  from  infancy  have  images  of 
hearing.      In   this   connection   the   story   of 
Helen  Keller,  blind  from  infancy,  is  inter- 
esting. 

4.  Imagination   depends   upon   activity   in   the 


HOW      WE      LEARN 49 

centers  of  the  brain.  When  one  sees  a  scene 
it  is  impressed  upon  the  brain  center.  When 
one  imagines  the  scene  the  brain  center  is 
again  active,  though  not  stimulated  through 
the  eye.  Woodworth  367,  368. 

5.  Hallucination    differs    from   imagination   in 
this;  in  the  former  the  object  appears  to  be 
actually  present  stimulating  the  senses,  while 
in  imagination  the  object  is  known  not  to  be 
there.    Woodworth  375. 

6.  Imagination  may  be  either  (a)  reproductive 
or   (b)   productive.     Reproductive  imagina- 
tion presents  experiences  much  as  they  orig- 
inally occurred,  while  productive  imagination 
selects  out  parts  of  different  experiences  and 
combines  them  into  new  images.     Thus  the 
architect  plans  a  house  he  has  never  seen. 

7.  A  great  function  of  imagination  is  thus  to 
construct  the  new  out  of  the  old,  the  whole 
out  of  the  partial,  the  ideal  out  of  the  real. 
An  inventor  recombines  some  old  principles 
into  a  new  invention.     A  person  sees  parts 
of  the  earth  and  out  of  his  limited  experi- 
ence, imagines  the  whole  earth,  the  limitless 
universe.    A  person  perceives  or  experiences 
some  noble  traits  or  partial  perfections  of 
character  and,  combining  these  observations, 
he  imagines  ideals  and  rises  to  the  divine  and 
the  perfect. 

TIL     Application  of  the  principles. 

1 .  As  people  differ  widely  in  the  kind  of  images, 
the  teacher  should  make  his  presentation  or 
appeal  so  as  to  reach  all  in  the  class. 


50 HOW      WE      LEARN 

2.  As  imagination  depends  upon  sensory  ma- 
terial the  teacher  should  help  the  child  to 
get  vivid  sensations. 

3.  The  real  teacher  is  a  character  builder.     He 
helps  his  pupils  discover  ideal  elements  in 
great  characters  and  inspires  the  recombin- 
ing  of  these  into  ideals  of  life. 

IV.     Exercises  and  questions. 

1.  Examine  your  imagination  and  see  whether 
images  of  sight,  or  sound,  or  touch  etc.,  pre- 
dominate. 

2.  Imagine  yourself  blind  and  deaf  from  child- 
hood as  Helen  Keller.     Describe  the  world 
you  would  live  in  as  you  would  know  it. 

3.  Why  cannot  those  blind  from  infancy  imag- 
ine landscapes,  or  those  deaf  imagine  music? 

4.  How  would  you  use  the  active  imagination 
of  childhood  and  youth  in  developing  char- 
acter ? 

5.  What  studies  do  you  think  richest  in  mate- 
rial with  which  properly  to  develop  your  pu- 
pils' imagination? 

V.     Other  references  for  additional  reading  on  imag- 
ination. 

1.  The  Story  of  my  Life,  Helen  Keller. 

2.  The  World  I  Live-  In,  Helen  Keller. 

3.  The  chapter   on  Imagination   in   any  other 
psychology  book. 


LESSON  XIII. 
THINKING  AND  REASONING. 

References:     Pyle  VIII,  Woodworth  XVIII,  "How  to  Teach," 
Chapter  7 — Strayer  and  Norseworthy. 

I.     Review  of  former  lessons. 

1.  What  are  images?    What  is  imagination? 

2.  How    do    individuals   differ   in   the   images 
they  have? 

3.  Why  does  a  blind  person  have  no  images 
of  sight? 

4.  With  what  sort  of  ideas  must  Helen  Kel- 
ler do  her  thinking  ? 

5.  What  difference  do  you  see  between  repro- 

ductive and  productive  imagination? 

6.  How  is  imagination  used  in  developing  char- 
acter? 

II.     Elementary  facts  about  thinking  and  reasoning. 

1.  Ideas  are  the  material  with  which  we  think. 
These  ideas  are  the  result  of  our  sensation 
and  perception.    The  power  of  retention  and 
recall  of  experiences  enables  us  to  have  and 
use  ideas.     See  lessons  III,  IX  and  X,  Pyle 
152,  Woodworth  462-464. 

2.  These  ideas  with  which  we  think  sometimes 
run  through  our  minds  in  free  or  spontan- 
eous association.    This  is  true  of  reverie  and 
most  of  our  ordinary  thinking.     Sometimes 
our   stream   of  consciousness   is  more  con- 
trolled. It  "carries  on"  toward  an  end  or  con- 


52 HOW      WE      LEARN 

elusion.     This  is  reasoning.     See  lesson  X. 
Pyle  159-163,  Woodworth  465-468. 

3.  Laws  or  mental  habits  govern  our  thinking 
and  reasoning.    (See  lesson  X.)    Contiguity 
and  similarity  are  fundamental  laws  of  asso- 
ciation of  ideas.  Other  laws  are  those  of  the 
primary  recency,  frequency,  or  vividness  of 
the    experience.       Pyle    154-159.      Wood- 
worth  395-398,  379. 

4.  Thinking  in  childhood  tends  to  be  more  con- 
crete  or  perceptual,   in  maturity  more   ab- 
stract or  ideational.    In  childhood  more  spon- 
taneous, in  maturity  more  controlled.     Pyle 
159. 

5.  Ideas  with  which  we  reason,  may  have  many 
meanings.     These  meanings  are  groups  of 
ideas    closely   associated.     These    meanings 
come  from  and  increase  with  our  experience. 
Pyle,  163-165. 

6.  Ideas  are  retained  best  and  most  easily  sub- 
ject to  control  and  use  if  organised.    Organ- 
ization of  ideas  is  thinking  of  them  in  their 
relations.       Organization     is     selective    and 
takes  the  ideas  according  to  specific  mean- 
ings  and   associates   them.      Pyle,    165-167. 
James  82-83. 

7.  Reasoning  is  thinking  to  an  end  or  inference 
or   conclusions.      It   is   mental    exploration, 
ransacks  memory   for  the  right  experience 
or  idea  to  "carry  on"  to  the  desired  end. 
The  end  may  be  the  solution  of  a  problem, 
self-justification,  explanation,  application  or 
verification.  Woodworth,  469-473.  Pyle  160. 


HOW       WE      LEARN 53 

III.  Application  of  these  facts. 

1.  It  is  one  of  the  main  functions  of  the  teacher 
to  train  pupils  in  reasoning. 

2.  The  pupil  should  have  opportunity  for  origi- 
nal, first-hand  experience  that  his  ideas,  the 
material  with  which  to  reason,  may  be  clear. 
Pyle  168. 

3.  Education  has  as  one  prominent  function  the 
creating  of  opportunity  for  right  experience. 

4.  Teachers  and  parents  can  help  children  to 
organize  their  experience  or  the  ideas  they 
gain  from  it.    Pyle  169. 

5.  "One  of  the  most  important  habits  in  con- 
nection with  reasoning  is  the  habit  of  cau- 
tion.    Pyle  169. 

6.  "Another  habit  is  that  of  testing  the  conclu- 
sion."    Pyle  169. 

7.  A  common  error  is  to  be  avoided,  namely, 
the  "foregone  conclusion/' 

IV.  Exercises  and  questions  to  help  the  teacher  pre- 
pare the  lesson — not  for  class  use. 

1.  Are  the  images  with  which  you,  as  an  indi- 
vidual, think  predominantly  visual,  auditory, 
tactile  or  a  mixture  of  these? 

2.  How   does  the  thinking  of  children  differ 
from  that  of  adults?    Why? 

3.  What  do  you  understand  by  "foregone  con- 
clusion" ? 

4.  Wherein  does  mere  thinking  and  reasoning 
differ? 

5.  How   can   we  help  our  pupils   develop  the 
ability  to  reason? 

6.  The  Chicago  river  is  a  foul  stream  into  which 


54 HOW      WE      LEARN 

the  sewers  empty.  A  little  boy  who  lives  near 
it  heard  in  a  Sunday  School  class  of  a  "river 
in  heaven".  He  said  "is  there  a  river  in 
heaven?  Then  I  don't  want  to  go  there." 
What  was  his  difficulty? 
V.  Additional  reading. 

1.     Principles   of  Psychology,   James,  chapter 

on  Reasoning. 
2.     How  We  Think,  John  Dewey. 


LESSON  XIV. 

EMOTION. 

References:     Pyle   V    (first  half),   Woodworth  VII,   "How  to 
Teach,"  Chapter  8 — Strayer  and  Norseworthy. 

I.    !Review  of  former  lessons. 

1.  What  is  an  instinct  or  native  tendency  to 
action  ?    See  lesson  IV. 

2.  Name  and  describe  some  of  man's  promi- 
nent instincts. 

3.  Review  the  nervous  system  and  its  functions 

(Lesson  III)  and  note  that  it  is  an  intricate 
telephone  system  connecting  all  parts  of  the 
body. 

4.  What  is  the  nature  of  and  where  do  you  get 
the  material  you  think  with? 

5.  What  distinction  is  made  between  thinking 

and   reasoning  ? 

6.  What  is  the  ultimate  purpose  or  end  in  rea- 
soning? 

II.     Elementary  facts  about  emotion. 

1.  "Pleasure  and  pain"  or  pleasantness  and  un- 
pleasantness are  basic  in  reaction  in  all  forms 
of  life.    The  lowest  forms  of  life  as  well  as 
the  higher  forms  respond  toward  one  and 
away  from  the  other.     Pyle  73-74.     Wood- 
worth  177-178. 

2.  "Pleasantness  and  unpleasantness  are  simple 
feelings".    Most  of  the  situations  of  life  are 
either  pleasant  or  unpleasant.     Our  physical 
constitution  is  such  that  the  former  seems  to 


56 HOW      WE      LEARN 

favor  life  the  latter  not.     Woodworth  180- 
184.     Pyle  74. 

3.  Emotion  is  a  complex  feeling  state.     "Emo- 
tion is  a  stirred-up  state  of  the  individual." 
Woodworth  118-119.     Pyle  74-75. 

4.  The  complex  feeling  or  "stirred  up"  state  of 
mind  is  a  complex  sensation  of  vigorous  ac- 
tivity in  the  organs  of  the  body.    James  says : 
"Without  the  bodily  states  following  on  the 
perception  the  latter  would  be  purely  cogni- 
tive   in  form,  pale,    colorless,    destitute    of 
emotional  warmth.     We  might  see  the  bear 
and  judge  it  best  to  run;  receive  the  insult 
and  deem  it  right  to  strike;  but  we  should 
not   actually  feel   afraid   or   angry."      Pyle 
75-76.    Woodworth  128-130. 

5.  Anger,  fear,  love,  hate  and  grief  are  emo- 
tions of  the  stronger  type.    They  have  strong 
bodily   reactions.      You   see  an  object  that 
gives   sudden    fright.       Instantaneously  the 
heart  throbs,  circulation  is  hastened,  breath- 
ing is   first  interrupted  then  deep  and  la- 
bored, the  muscles  are  tense  and  quiver,  the 
nostrils  are  dilated,  the  eyes  stare,  the  pu- 
pils  are  enlarged,   the  internal  organs  are 
deeply  affected.     The  feeling  of  these  ex- 
tensive bodily  reactions  is  emotion.    Pyle  75- 
76.     Woodworth  121-129. 

6.  The  higher  emotions,  esthetic,  social,  and  re- 
ligious are  probably  derived  from  the  above 
named  primary  emotions.    The  cause  may  be 
of  the  same  nature  but  modified  and  more 
refined.    Woodworth  135. 


HOW       WE      LEARN 57 

7.  A  mood  is  an  extended  emotional  state  last- 
ing for  hours  or  days.     The  condition  of 
physical  organs  is  considered  as  the  cause. 
Pyle  78. 

8.  Permanent    emotional     attitudes     constitute 
temperament.     Pyle  78.     Woodworth   553- 
554. 

III.  Application  of  the  above  facts. 

1.  Though  emotional  reactions  are  native  ten- 
dencies they  are,  nevertheless,  capable  of  con- 
trol and  training. 

2.  To  control  emotion  is  to  control  the  physi- 
cal reaction,  its  basic  cause. 

3.  Training   the   emotional   nature  is   refining 
the  primary    emotions  and  developing    the 
higher. 

4.  Responses  to  literature,  art  in  all  its  forms, 
religion,  and  social  service  develop  the  high- 
er emotions.     Interest  in  these  reactions  is 
contageous.     (See  lesson  VII.)     The  inter- 
erest  of  the  teacher  goes  over  to  the  pupil. 
The  interest  of  one  idea  sheds  itself  over 
to  a  related  idea,  etc. 

5.  The   Great  Teacher  taught  us  how  to  de- 
velop the  highest  of  all  emotions  love.     Do 

good  to  others  and  our  love  for  them  de- 
velops. 

IV.  Exercises  and  questions  as  helps  to  the  teacher 

in  preparing  lessons. 

1.  Make  out  a  list  of  the  more  important  emo- 
tions. 

2.  What  are  their  characteristic  expressions? 

3.  If  you  take  out  of  anger  the  feeling  of  the 


58 HOW      WE      LEARN 

clenched  fist,  the  set  jaw,  the  violent  beat- 
ing of  the  heart,  the  flushed  face  and  other 
physical  feelings,  what,  if  anything,  would 
be  left? 

4.  Try  the  same  method  of  abstraction  on  fear, 
grief,  etc. 

5.  What   do   you   thirik  of  the  James-Lange 
theory  of  emotions? 

6.  What  are  the  higher  emotions,  and  how  may 
they  be  developed? 

V.     Additional  reading. 

1.     Human  Behavior,  Colvin  &  Bagley,  IV,  V, 

VI. 

3,     Principles   of   Psychology,    Jamesi,    chapter 
on  emotion. 


LESSON  XV. 
WILL. 

References :    James  XV,  Woodworth  XX,  Pyle  p.  83,  "How  to 
Teach,"  Chapter  11— Strayer  and  Norse  worthy. 

I.     Review  of  former  topics. 

1.  In  the  economy  of  life  what  seems  to  be 
the  purpose  of  "pleasure  and  pain"  or  "pleas- 
antness and  unpleasantness"-? 

2.  vWhat  is  the  James-Lange  theory  of  emo- 
tion?   See  Woodworth,  pp.  128-130. 

3.  Analyze  your  feelings   when  in  a  state  of 
fierce  anger.     What  are  the  component  ele- 
ments ? 

4.  Do  the  same  with  grief.    Are  the  component 
elements  again  feelings  of  organic  activity? 

5.  What  educational  activities  are  most  effec- 
tive in  properly  training  the  emotions? 

II.     Elementary  facts  about  will. 

1.  Will  shows  itself  in  conduct  or  reaction.  "Acts 

of  will  are  such  as  cannot  be  inattentively 
performed."  A  mental  picture  of  the  desired 
act,  and  a  deliberate  fiat  or  command  must 
precede.  James  169. 

2.  Most  acts  of  our  lives  are  unconscious,  or 
have  a  minimum  of  consciousness  in  them. 
They  are  therefore  not  acts  of  will.    Reflex 
acts,  instinctive  acts,  habitual  acts,  idea-mo- 
tor acts,  are  of  this  sort.      Woodworth  524- 
528.    James  170-172. 


60 HOW       IV  E      LEARN 

3.  Acts  of  will  involve  a  choice.     Alternatives 
are  before  the  mind.     Alternative  A  blocks 
or  inhibits  action  in  the  direction  of  alterna- 
tive B.    One  effectively  blocks  the  other.  The 
find  must  choose.    "The  most  distinctly  vol- 
untary acts  occur  when  two  alternatives  are 
thought   of,   and   one  of  them   is   chosen." 
James  172-179.     Woodworth  528-535. 

4.  Impulsion  and  inhibition  hold  each  other  in 
check  as  do  the  extensor  and  flexor  muscles 
in  the  control  of  a  limb.     Our  actions  are 
at  all  times  results  of  the  compounding'  or  in- 
teracting of  these   influences.     James    178- 
181.     Woodworth  540. 

5.  There  result  two  types  of  will.     In  one  im- 
pulsions, in  the  other  inhibitions  predominate. 
These  are  sometimes  spoken  of  as  the  pre- 
cipitate and  the  obstructed  will,  respectively. 
Races   show   these  traits.     James    178-179. 
Woodworth  540-541. 

III.     Application  of  these  facts. 

1.  The  teacher's  or  parent's  work  is  to  "train 
the  child's  will,"  not  to  "break  the  child's 
will." 

2.  Regard  the  child's  failure  to  act  as  a  case 
of  over-inhibition  rather  than  stubbornness 
and  do  not  attempt  to  force  him. 

3.  By  associating  the  child's  ideas  with  proper 
actions  his  will  is  trained. 

4.  The   teacher   should   endeavor   to   help   the 
child  in  whom  there  is  a  tendency  to  pre- 
cipitate will,  and  the  child  of  the  obstructed 
will. 


HOW       WE      LEARN 61 

IV.     Exercises  and  questions  to  aid  the  teacher  in  pre- 
paring lessons. 

1.  From  your  day's  activities  name  six  acts  that 
were  acts  of  will. 

2.  Name  six  that  were  involuntary  acts. 

3.  To  which  classes  do  those  six  non-voluntary 
acts  belong?    See  No.  2  above. 

4.  What  kind  of  situations  call  forth  acts  of 
will? 

5.  Has  your  mind  ever  been  in  a  state  of  "dead- 
lock"? What  caused  it?    How  did  you  over- 
come it? 

6.  Why  should  a  child's  will  "not  be  broken"  ? 
How  then  will  you  train  him  in  obedience? 

V.     Additional  reading. 

1.  Principles  of  Psychology,  James,  chapter  on 
Will. 

2.  "Will"  in  any  other  good  book  on  Psychology. 


LESSON  XVI 

WILL  (Continued) 

References :    James  XV,  Woodworth  XX,  Pyle,  p.  £3,  "How  to 
Teach,"  Chapter  II — Strayer  and  Norseworthy. 

I.     Review  of  former  lesson. 

1.  Which  acts  predominate  in  life,  those  with 
will  or  those  without?    Explain. 

2.  What  is  an  act  of  will? 

3.  Wherein  does  ideomotor  differ  from  willed 
action  ? 

4.  What  do  you  understand  by  inhibition?    By 
impulsion  ? 

5.  What  is  an  obstructed  will?     A  precipitate 
will? 

6.  ;Do  you  know  of  a  person  who  flies  into  ac- 
tion hastily  without  deliberation?     Or  one 
who  cannot  make  decisions  or  get  action? 
What  sort  of  training  does  each  need  ? 

II.     Facts  about  will.  (Continued.) 

1.  The  ideal  condition  of  will  is  a  proper  re- 
lation  between  impulsions   and   inhibitions. 
This  is  seen  in  men  like  Lincoln  and  Glad- 
stone.    They  did  not  fly  into  action  hastily, 
nor  were  they  troubled  with  over  inhibition. 
James  179-181.    Woodworth  539. 

2.  Habits  of  Will  depend  upon  two  things:  (1) 
The  "stock  of  ideas"  in  the  mind,  and  (2) 
the  habitual  coupling  or  association  which 
the  ideas  make.    James  184-188.  Woodworth 
541-543. 


HOW       WE      LEARN 63 

3.  In  its  final  analysis  power  of  will  is  power 
of  voluntary  attention.    Hold  one  alternative 
or  th&  right  idea  in  mind  by  voluntary  effort 
of  attention  and  it  will  issue  in  action.  James 
says,  "The  essential  achievement  of  the  will 
in  short,  when  it  is  most  voluntary,  is  to  at- 
tend to  a  difficult  object  and  hold  it  fast  be- 
fore the  mind.     The  so-doing  is  the  fiat"  or 
command  or  act  of  will.    And  further :    "Ef- 
fort of  attention  is  thus  the  essential  phe- 
nomenon of  will/'    James  188-189.     Wood- 
worth  528. 

4.  The  question  of  freedom  of  will  turns  on 
this  same  point.     If  we  have  power  to  hold 
one  idea   in  the   focus  of  consciousness  to 
the  exclusion  of  others  we  have  freedom  of 
will.     James  says:     "The  free  will  contro- 
versy is  thus  extremely  simple.     It  relates 
solely  to  the  amount  of  effort  of  attention 
which  we  can  at  any  time  put  forth."    James 
191. 

5.  Character  and  destiny,  the  products  of  free 
will  and  responsibility,  are  thus  based  on  vol- 
untary attention,  the  power  to  hold  the  right 
idea  in  consciousness  till  it  issues  in  action. 
James  191.    Woodworth  545-546. 

6.  In  exercising  our  free  will  it  is  better  to  in- 
hibit the  bad  by  substituting  the  good  than 
by  repressing  the  bad.     Spinoza  says  "that 
anything  that  a  man  can  avoid  under  the 
notion  that  it  is  bad,  he  may  also  avoid  under 
the   notion    that  something   else  ds   good" 
James  192-194. 


64 HOW       WE      LEARN 

III.  Application  of  the  facts  of  will. 

1.  The  teacher  should  aim,  in  the  training  of 
children,  at  a  proper  balance  between  impul- 
sion and  inhibition,  the  healthy  will. 

2.  The  teacher's  function  is  to  help  the  child 
acquire  the  right  ideas  and  to  couple  the 
ideas  with  right  action. 

3.  As  will  in  its  essential  nature  is  voluntary 
attention,  choosing  the  right  idea  and  hold- 
ing it  in  mind,  education  should  develop  the 
power  of  voluntary  attention. 

4.  To  get  action  from  pupils  the  teacher  should 
hold   definite   goods   before   them   and   the 
goods   should   not  be  too   remote.     Wood- 
worth  542. 

5.  The  practice  curve  is  a  good  means  by  which 
to  stimulate  a  student.     It  leads  him  to  en- 
deavor   to    surpass    his    own  past    record. 
Woodworth  542,  321. 

IV.  Exercises  and  questions. 

1.  In  what  way  is  will  related  to  one's  stock  of 
ideas  ? 

2.  How  does  the  coupling  of  our  ideas  with 
right  actions  aid  the  processes  of  will? 

3.  What    relation   has    voluntary   attention   to 
will? 

4.  Is  your  life  determined,  or  can  you  exercise 
freedom  of  will?     Why  do  you  think  so? 
What  difference  does  it  make? 

5.  Why  is  it  better  to  inhibit  by  substitution  than 
by  repression  or  negation? 

6.  With  respect  to  will,  what  is  the  teacher's 
great  responsibility. 


HOW       WE      LEARN 65 

V.     Additional  reading. 

1.  Principles  of  Psychology.     James.     Chapter 
on  will. 

2.  The  will  to  believe.  James. 


LESSON  XVII 
INDIVIDUAL  DIFFERENCES 

References:     Pyle  IX,  Woodworth   XII  and  XXI.     ''How  to 
Teach,"  Chapter  10 — Strayer  and  Norseworthy. 

I.     Review  of  former  lessons. 

1.  What  distinguishes  willed  action  from  other 
forms  of  action  ? 

2.  What  is  the  difference  between  will  and  stub- 
borness  ? 

3.  "Power  of  will  is  power  of  voluntary  atten- 
tion."   Explain. 

4.  What  is  the  relation  of  ideas  to  will  ? 

5.  If  brain  activity  accompanies  and  conditions 
the  "flow  of  ideas"  and  ideas  condition  our 
will,  how  can  there  be  "freedom  of  will"? 

6.  What  is  the  relation  of  freedom  of  will  to 
character  ? 

7.  Why  is  inhibition  of  the  bad  by  "substitu- 
tion" better  than  by  "repression"  ? 

II.     Elementary  facts  about  individual  differences. 

1.  People  differ  widely  in  their  physical  make- 
ups.   They  differ  in  color  of  hair,  of  eyes, 
of  skin ;  in  shape  of  head,  of  trunk ;  in  shape 
of  internal  organs ;  they  differ  in  shape,  size 
and    quality  of  brain,    etc.     Pyle    176-177. 

Woodworth  552-553. 

2.  People   differ  in  native   tendencies  and   in- 
stincts.   Some  have  a  larger  instinctive  tend- 
ency to  religion,  to  property  ownership,  to 


HOW      WE      LEARN 67 

cooperation,  to  sociability,  etc.,  than  others. 
James  VII.  Pyle  53-70.  Woodworth  137- 
169. 

3.  People  differ  even  more  widely  mentally  than 
physically.    They  differ  in  native  brightness, 
in  memory,  in  imagination,  in  association,  in 
will,  etc.     Pyle  178-180.     Woodworth  271- 
275. 

4.  People  differ  widely  in  traits  of  character: 
In  temperament,  in  susceptibility  to  mood ;  in 
energy;  in  ambition;  in  ideals,  in  willingness 
to  serve  and  to  cooperate;  in  honesty,  truth- 
fulness,  industry,   reliability;   in   democratic 
attitude,  etc. 

5.  These  differences  are  due  in  large  measure 
to  heredity  and  variation.     (See  lesson  II.) 
Pyle  24,  31-32,  181.     Woodworth  100-101, 
289-293. 

6.  Environment  and  training  also  wield  an  in- 
fluence, but  not  so  great  as  heredity  and  vari- 
ation,  in   producing   individual   differences. 
Woodworth  289-293.     Pyle  31. 

III.     Application  of  these  facts. 

1.  Education  must  take  account  of  individual 
differences  and  not  try  to  make  alike  that  to 
which  God  has  given  individuality. 

2.  The  teacher  or  parent  must  not  expect  all 
children  to  react  alike  to  situation  or  sub- 
ject-matter. 

3.  The  teacher  though  teaching  a  group  should 
keep  individuals  in  mind  and  adapt  his  meth- 
ods to  them. 

4.  In  choosing  activity  or  subject-matter  for  a 


68 HOW      WE      LEARN 

class  the  tastes  or  individual  capacities  of 
members  should  be  kept  in  mind. 
IV.     Questions  to  aid  the  teacher  in  preparing. 

1.  Compare  height  and  weight  of  the  children 
of  like  age  in  your  group.    Make  a  record  of 
your  results. 

2.  How  do  your  children  compare  in  color  of 
eyes  and  of  hair? 

3.  Find  out  if  possible  intellectual  and  spiritual 
likeness  of  the  members  of  your  class.     Are 
there  any  differences? 

4.  In  willingness  to  recite  or  freedom  in  par- 
ticipation in  class  activities,  do  you  note  a  dif- 
ference in  your  pupils  ? 

5.  What  is  the  significance  to  you  as  teacher 
of  these  differences? 

V.     Additional  good  reading. 

1.  Individuality,  Thorndike.     This  is  an  excel- 
lent little  monograph  published  by  Houghton 
Mifflin  Co. 

2.  The  Intelligence  of  School  Children,  Terman. 

3.  Essentials  of  Psychology,  Pillsbury.     Chap- 
ter XVI. 

4.  Psychology  and  the  school,  Cameron.  Chap- 
ter XIV. 

5.  Suggestions  of  modern  Science  Concerning 
Education,  Jennings  and  others,  chapters  1 
and  2. 


LESSON   XVIII 
STAGES  OF  DEVELOPMENT:  INFANCY 

Note :  The  three  books  chosen  for  this  series  of  lessons  do  not 
contain  chapters  that  apply  to  this  and  the  succeeding  les- 
sons. References  will  therefore  not  be  made  by  chapters  at 
the  beginning.  Instead  the  lessons  will  be  made  slightly 
fuller.  Quotations,  where  appropriate  ones  can  be  found, 
will  be  given  and  references  to  any  books  dealing  with  the 
subject  will  be  given.  (See  "How  to  Teach,"  Chapter  9 
on  Play — by  Strayer  and  Norseworthy.") 

I.     Review  of  former  lessons. 

1.  Consider   any   group    of   people,    adults   or 
children  of  the  same  age.    How  do  they  dif- 
fer? 

(a)  Physically? 

(b)  In  instinct  and  nature  tendencies? 

(c)  In   different  aspects   of  mental   func- 
tioning ? 

(d)  In  mood,  temperament,  and  other  traits 
of  character? 

2.  To  what  extent  are  those  differences  due 

(a)  To  heredity? 

(b)  To  general  environment? 

(c)  To  specific  training  in  school  and  other 
institutions  ? 

3.  To  what  extent  do  you  think  people  with 
fundamental  differences 

(a)  Should  be  trained  alike? 

(b)  Can  be  trained  alike? 

4.  Knowing  these   differences,   how   will  your 
future  teaching  be  affected? 


70 HOW       WE      LEARN 

II.     Elementary  facts  about  stages  of  growth  and  in- 
fancy. 

1.  Man  is  not  an  enlarged  child,  nor  is  a  child 
a  miniature  man.     They  are  different.    En- 
large an  infant's  body  in  its  proper  propor- 
tions to  the  stature  of  manhood  and  it  would 
be  a  monster  all  out  of  proportion.     (See 
photograph  of  child  enlarged  and  compared 
with  that  of  man.    Adolescence,  Hall,  Vol.  I 
p.   60.)      "Judged  by  size  alone,  the  child 
might  be  looked  upon  as  like  the  adult,  only 
smaller.    Nothing  could  be  farther  from  the 
truth.    The  child  is  different  from  the  adult 
in     *     *     *     the  relative  proportion  of  all 
his  parts."    Terman,  Hygiene  of  the  School 
Child,  p.47. 

2.  In  the  development  from  the  single  fertilized 
cell  with  which  life  begins  to  the  full  stature 
of  manhood  the  child  passes  through  stages 
more  or  less  distinct  from  each  other.    "For 
a  period  of  twenty-five  years  the  human  be- 
ing is  passing  through  a  series  of  stages,  each 
distinct  in  itself  and  transitory  with  char- 
acteristics of  its  own,  yet  all  leading  on  by 
a  lawful,  though  circuitous,  process  to  a  com- 
plete development  in  the  adult  form."    Part- 
ridge, Genetic  Philosophy  of  Education,  p. 
72.     Shakespeare,  As  You  Like  It.  Act  II, 
Scene  7.     Waddle,  Child  Psychology,   139- 
141. 

3.  These  stages,  all  interesting  and  worthy  of 
thorough  study,  are  given  with  slight  varia- 
tion by  various  writers.     G.  S.  Hall  gives 


HOW       WE      LEARN 71 

them  as  follows:  (1)  Pre-natal  period. 
(2)  infancy  from  birth  up  to  the  end  of  the 
second  year.  (3)  Childhood  from  three  to 
eight.  (5)  Youth  from  eight  to  twelve.  (6) 
Adolescence  from  thirteen  to  twenty-three. 
Partridge  in  Genetic  Philosophy  gives  Hall's 
classification,  p.  73.  To  these  might  be 
added  (7)  the  period  of  maturity  or  vigor- 
ous manhood  and  (8)  the  period  of  old  age 
from  Sixty-five  or  seventy  and  upwards. 
Shakespeare,  As  You  Like  It.  Act  II, 
Scene  7. 

4.  The  period  of  infancy  from  birth  to  two  years 
is    characterized    by    very    rapid    physical 
growth,  more  rapid  than  in  any  other  post- 
birth  period.     During  the  first  year  of  this 
period  the  infant  gains  200%  in  weight  and 
during  the  second  year  20%.     In  heighth 
the  gain  is  about  nine  inches  the  first  year 
and  five  the  second.     Jewett,  Next  Genera- 
tion,    chapter     XVI,      "The     Marvel     of 
Growth;"  Hall,  Adolescence,  Vol.  I,  pp.  1-5. 

5.  Intellectually  the  period  of  infancy  is  a  pe- 
riod of  sensation.     The  infant  here  gets  its 
first  sensations.    The  organs  are  mature  for 
action.     Neural  currents  pour  into  the  cere- 
brum through  the  optic  nerves  and  auditory 
nerves;  the  infant  feels  the  activity  aroused 
in  the  brain  as  sensation.     From  lack  of  ex- 
perience he  does  not  yet  perceive.     James 
says:  "The  object  which  the  numerous  in- 
pouring  currents  of  the  baby  bring  to  his 
consciousness  is  one  big,  blooming,  buzzing 


72 HOW       WE      LEARN 

confusion,  potentially  resolvable,  and  de- 
manding to  be  resolved,  but  not  yet  actually 
resolved  into  parts."  Psychology,  briefer 
course,  p.  16.  This  whole  period  is  one  of 
great  activity  of  the  sense  organs,  and  sensa- 
tion and  perception,  with  accumulating  ex- 
perience, grow  rapidly.  Woodworth  60,  62- 
64,  187-188,  423-425. 

6.  The  stream  of  consciousness  may  be  said  to 
begin  in  this  period  as  a  tiny  rill.  This  can 
not  be  compared  with  the  adult  conscious- 
ness. In  adult  terms  infant  consciousness  is 
hard  to  describe.  Miss  Shinn  makes  an  at- 
tempt as  follows: 

"She  took  in  with  a  dull  comfort  the  gentle 
light  that  fell  on  her  eyes,  seeing  without 
any  sort  of  attention  or  comprehension  the 
moving  blurs  of  darkness  that  varied  it.  She 
felt  motions  and  changes ;  she  felt  the  actions 
of  her  own  muscles  and  disagreeable  shocks 
of  sound  now  and  then  broke  through  the 
silence,  or  perhaps  through  an  unnoticed 
jumble  of  faint  noises.  She  felt  touches  on 
her  body  from  time  to  time ;  and  steady  slight 
sensations  of  touch  from  her  clothes,  from 
arms  that  held  her,  from  cushions  on  which 
she  lay,  poured  in  on  her. 

"From  time  to  time  sensations  of  hunger 
and  thirst,  and  once  or  twice  of  pain,  made 
themselves  felt  through  all  the  others,  and 
mounted  till  they  became  distressing;  from 
time  to  time  a  feeling  of  heightened  comfort 
flowed  over  her  as  hunger  and  thirst  were 


HOW      W  E      LEARN 73 

satisfied;  or  release  from  clothes,  and  the 
effect  of  the  bath  and  rubbing,  on  her  cir- 
culation, increased  the  net  sense  of  well- 
being.  For  the  rest,  she  lay  empty-minded, 
neither  consciously  comfortable  nor  uncom- 
fortable, yet  on  the  whole  pervaded  with  a 
dull  sense  of  well-being.  Of  the  people  about 
her,  of  her  mother's  face,  of  her  own  ex- 
istence, of  desire  or  fear,  she  knew  nothing. 
Yet  this  dim  dream  was  flecked  all  through 
with  the  beginnings  of  later  comparison  and 
choice."  Waddle,  Child  Psychology  264. 
7.  Several  instincts  are  "ripe"  and  function  at 
birth:  others  "ripen"  during  the  period. 
Typical  of  those  that  are  ready  to  function 
at  birth  are  taking  nourishment  and  crying. 
These  require  complex  movements,  yet  the 
infant  does  not  have  to  learn  them.  Walk- 
ing and  talking  are  typical  of  those  instincts 
that  ripen  during  the  period.  When  the  or- 
gans are  ready  the  tendency  to  use  them 
comes  as  an  instinct.  Language  is  an  in- 
stinctive tendency  to  express,  but  the  spe- 
cific language  must  be  learned.  Woodworth 
94-97,  144.  Jewett,  The  Next 'Generation, 
115. 
III.  Applications  of  these  facts  in  education. 

1.  Development  by  periods  is  nature's  way,  and 
education   should  be  based  upon   it.     It   is 
easier  to  cooperate  with  nature  than  to  op- 
pose it. 

2.  Education  takes  the  native  tendency  when 
it  "ripens"  and  shapes  it  for  proper  function- 


74 HOW      WE      LEARN 

ing.  Thus  talking.  It  is  partly  a  native 
tendency,  partly  a  learned  reaction.  A  four 
months'  infant  could  not  be  taught  to  talk. 
The  twelve^month  old  child  can  not  be  kept 
from  talking  if  it  hears  language. 

3.  The  best  teaching  is  that  which  takes  notice 
of  the  maturing  instinct  and  helps  it  come 
to  functioning.    Thus  when  the  infant  wants 
sensory  experience  it  helps  him  get  it. 

4.  This   period   is   important   in   the  home   in 
forming  some  of  the  fundamental  habits  of 
life. 

IV.     Exercises  and  questions. 

1.  What  do  you  think  of  Shakespeare's  Seven 
Ages    of  Man    compared    with  the    above 
stages?     See,    As    You    Like   it.     Act    II, 
Scene  7. 

2.  How  does  the  rate  of  growth  during  this  pe- 
riod compare  with  the  rate  during  the  post- 
birth  period? 

3.  Study  a  babe  carefully  and  see  the  many 
things  it  has  learned  incidentally  in  its  first 
two  years. 

4.  What  aspects  of  mental  functioning  are  most 
active  during  this  period? 

5.  Make  a  list  of  things  the  child  does  without 
learning  (native  tendencies)  during  this  pe- 
riod. 

V.     Additional  Good  Reading. 

1.  The  Meaning  of  Infancy,  Fiske.     This  is  a 
small  interesting  booklet  of  42  pages.     Its 
contents  should  be  known  by  all  teachers. 

2.  The  Next  Generation,  Jewett.     This  small 


HOW       WE      LEARN 75 

book  should  be  in  every  family  and  read  by 
all  concerned  about  a  better  next  generation. 
3.  Suggestions  of  Modern  Science  Concerning 
Education,  Jennings  and  others.  The  first 
half  of  this  book  is  as  good  reading  as  can 
be  found  on  the  subject. 

Note:  These  books  do  not  deal  specifically  and  solely  with  in- 
fancy but  they  contain  chapters  or  passages  of  importance, 
and  are  excellent  throughout 


LESSON  XIX 
CHILDHOOD 

I.     Review  of  former  lessons. 

1.  What  do  you  think  of  Shakespeare's  Seven 
Ages  of   Man  as  psychological?     See,   As 
You  Like  It.    Act  II,  scene  7. 

2.  Give    the  age    limits  of   Hall's    Stages    of 
Growth.    What  do  you  think  of  these  stages  ? 

3.  How  does  physical  growth  during  the  period 
of  infancy  compare  with  other  periods  ? 

4.  What  aspects  of  mental  activity  predomin- 
ate during  this  period  ? 

5.  Name  instinctive  tendencies  that  are  ready 
at  birth  and  some  that  "ripen"  during  this 
period. 

II.     Facts  about  the  period  of  childhood. 

1.  The  physical  growth  of  the  child  is  rapid,  but 
not   so  rapid   as  in  the   former  stage.     In 
height  it  takes  him  56  months  to  grow   12 
inches,  which  amount  he  formerly  grew  in 
14  months.     In  weight  growth  has  likewise 
slowed.      Norseworthy   and    Whitley,    Psy- 
chology of  Childhood  265,  280.     Partridge, 
Genetic   Philosophy    of   Education  74,   206. 
Jewett,  The  Next  Generation  115. 

2.  Childhood  is  a  time  of  great  physical  activ- 
ity.    It  is  the  time  of  life  when  the  child 
"can   not   sit    still" :      "Activity    is   a   body 
hunger*'.     The  impulses  of  the  body  spur 
the  child  to  activity.    By  actual  measurement 


HOW       WE      LEARN 77 

the  child  from  four  to  six  walks  spontan- 
eously in  his  play  ten  miles  per  day.  He  is 
busy  with  objects  that  appeal  to  his  senses, 
building  up,  tearing  down,  finding  out  what 
things  he  can  do.  James  6L  "Curtis  found 
that  the  very  young  child  cannot  sit  mo- 
tionless more  than  thirty  seconds,  nor  chil- 
dren from  five  to  ten  years  more  than  one 
minute  and  a  half."  Norseworthy  and  Whit- 
ley,  Psychology  of  Childhood  46. 

3.  This  body-hunger  for  physical  activity  satis- 
fies itself  with  play,  Jennings  says  that  "sci- 
entific study  has  shown  that  play  is  in  most 
respects  the  best,  the  ideal  form  of  the  ex- 
ercise of  the  powers.     *     *     *     The  young 
child  perhaps  learns  more  and  develops  bet- 
ter through  its  play  than  through  any  other 
form  of   activity.     Opportunity   for  varied 
play  under  healthful  outward  conditions  is 
beyond  doubt  the  chief  need  of  children." 
Jennings,  Suggestions  of  Modern  Science  46- 
47.     "Without  play  the  child  would  not  de- 
velop, would  not  become  a   normal  human 
being."    Pyle  68-70,  Partridge,  Genetic  Phil- 
osophy 75,  Norseworthy  and  Whitley  206- 
222. 

4.  "Mental  action  is  much  like  physical  action, 
rapid  but    uncontrolled.     The  mind    is  re- 
ceptive to  a  remarkable  degree.     The  child 
is  an  eager  seeker  after  all  kinds  of  knowl- 
edge; the  attention  is  active  but  flits  readily 
from  point  to  point.     The  memory  is  good. 
*     *     *     Thought    is    active,    but    discon- 


78 H.Q  W       WE      LEARN 

nected  and  fanciful.  *  *  *  The  period 
from  four  to  five  seems  especially  one  of 
imaginative  fertility."  Partridge,  Genetic 
Philosophy  75,  206-208;  Norseworthy  and 
Whitley,  Psychology  of  Childhood  281-284. 

5.  Imagination  is  peculiarly  active  in  these  years 
of  childhood.    "It  is  fantastic,  and  the  flights 
of  fancy  in  which  children  of  this  age  in- 
dulge  are    comparable   only    to   the   night- 
dreams  of  adults."     Norseworthy  and  Whit- 
ley  155,  160.     "This  is  seen  in  doll  play,  in 
imaginary  companionship,  in  the  imaginative 
lie,  in  interest  in  fairy  stories,  in  the  wealth 
of  fabrication  and  make-believe  which  con- 
stitute so  large  a  part  of  many  children's 
plays  and  games."    Waddle,  Child  Psychol- 
ogy 288,  Woodworth  491-497. 

6.  Imitation  also  is  very  active  in  this  stage  of 
childhood.       "Imitation,  and    dramatization 
play  a  large  part  in  the  activities  connected 
with  their  toys  as  also  in  their  other  plays. 
They  love  to  dress  up  and  assume  the  char- 
acters they  see  daily,  such  as  policeman,  car- 
conducter,  etc.  or  those  they  hear  about  in 
the  stories."  Norseworthy  and  Whitley,  Psy- 
chology  of   Childhood   285.     This   plays   a 
great  part  in  education  and  character  build- 
ing.   James  48,  Pyle  64-70. 

7.  Many  instinctive  tendencies  function  strongly 
during  this  period.     Prominent  among  these 
are  curiosity,  emulation,  ambition,  pugnacity, 
collection  and    ownership,    construe  fineness, 
etc.     James  45-60. 


HOW       WE      LEARN 79 

III.  Application  of  these  facts  to  teaching. 

1.  As  mind  depends  upon  body  the  child's  physi- 
cal welfare  should  have  first  consideration. 
Spontaneous  exercises,  wholesome  food,  and 
plenty  of  sleep  are  essentials. 

2.  Physical    welfare  is  the  teacher's    first  re- 
sponsibility. 

3.  The  teacher  should   so   adapt  school  activ- 
ities that  the  child  can  be  active  while  getting 
his  schooling.     (See  fact  No.  2  above.)  Read 
Jenning's  Suggestions  of  Modern  Science,  p. 
48. 

4.  Play  time  is  not  wasted.     Greater  education- 
al returns  come  to  little  children  from  prop- 
erly organised  play  than  from  any  other  ac- 
tivity.    More  of  it  should  be  provided. 

5.  The    child,    craves    imaginative    literature, 
myth  and  fairy  tale.    Nature  shows  this.  We 
should  supply  the  child  with  that  which  his 
nature  craves. 

6.  The  child  should  have  proper  models  in  liv- 
ing persons  and  literature  to  imitate.     More 
stories  of  real  heroes. 

7.  More  notice  should  be  taken  of  the  instincts 
that  are  active  during  the  period.    James  61. 

IV.  Some  questions  and  exercises  to  aid  the  teacher 
in  preparation. 

1.  If  the  child  spontaneously  walks  ten  miles 
per  day  at  play,  and  if  physical  activity  is 
his  most  charateristic  trait,  is  it  fair  to  have 
him  sit  in  cast-iron  desks  at  lessons  several 
hours  per  day? 

2.  Did  you  note,  from  the  reading  referred  to, 


HOW      WE      LEARN 


the  effect  upon  the  child  from  sitting  still  too 
much? 

3.  If  God  has  created  the  child  with  a  vivid 
fantastic  imagination,  is  it  fair  for  us  to  de- 
prive the  child  of  the  natural  food  for  such 
imagination?     The  child  will  grow  out  of 
this  need  as  the  tadpole  grows  out  of  need 
of  its  tail. 

4.  Is  money  spent  for  play  and  play-grounds 
wasted  ? 

5.  Is  the  purpose  of  play  just  to  keep  children 
out  of  mischief? 

6.  If  the  child  is  an  imitator,  what  sort  of  per- 
son should  the  teacher  or  play  leader  be? 

7.  Would  you  economize  on  the  child  by  hiring 
cheap  teachers  for  him,  or  by  furnishing  him 
poor  surroundings? 

V.     Additional  good  reading. 

1.  Aspects   of   Child    Life  and   Education,   G. 
Stanley  Hall.     The  whole  book  should  be 
read. 

2.  Suggestions  of  Modern  Science  Concerning 
Education.    Jennings  and  others.    The  first 
two  chapters  should  be  known  to  all  teachers. 

3.  Genetic  Philosophy  of  Education,  Partridge. 
This  has  two  chapters,  "Development  Stages," 
VII,  and  "Educational  Periods,"  XIV,  with 
which  all  teachers  should  be  familiar. 


LESSON  XX 
YOUTH 

I.     Review  of  former  lessons. 

1.  What  years  are   covered  by  the  period  of 
childhood  ? 

2.  How  does  physical  growth  compare  with  that 
of  other  stages? 

3.  Why  should  a   child  have  opportunity   for 
•  much  free  activity  during  this  stage  ? 

4.  Why  is  it  impossible  for  the  little  child  long 
to  sit  still? 

5.  "Without  play  a  child  would  not  develop, 
would  not  become  a  normal  human  being.'" 
What  do  you  think  of  that  statement? 

6.  If  the  child  naturally  has  an  active,  fantastic 
imagination,  what  kind  of  literature  should 
he  have?     Would  you  follow  and  cooper- 
ate with  nature  or  go  contrary  to  nature? 

7.  What  are  some  of  the  instincts  that  func- 
tion during  this  stage?    How  would  you  use 
them? 

II.     Facts  about  youth. 

1.  This  stage  of  development  is  from  eight  to 
twelve.     Hall,  Youth;  Its  Education,  Regi- 
men, and  Hygiene,  p.  1. 

2.  Physically  "Health  is  almost  at  its  best,  ac- 
tivity is  greater  and  more  varied  than  it  was 
before  or  ever  will  be  again,  and  there  is 
endurance,  vitality  and  resistance  to  fatigue. 
*     *     *     There  is   great   immunity   to  ex- 


HOW      WE      LEARN 


posure.    Hall,  Youth  1-2,  Partridge,  Genetic 
Philosophy  78-79,  208. 

3.  Youth  is  a  stage  of  great  bodily  energy  and 
activity.     It  shows  itself  in  "practicing  cer- 
tain movements,    acquiring  skill,    perfecting 
accomplishments,  tree  climbing,  swinging  on 
rings,  skating,  bicycle  riding,  and  swimming," 
migrations,    games,    fighting.    Norseworthy 
and  Whitley,  Psychology  of  Childhood  290- 
308. 

4.  During  this  stage,  "the  senses  are  very  acute. 
*     *     *     The  mind  is  keen  and  alert,  reac- 
tions are  immediate  and  vigorous.    The  mem- 
ory is  quick,  sure,  and  lasting.     Never  again 
will  there  be  such  susceptibility  to  drill  and 
discipline.     *     *     *     Mental   action   begins 
to    be  better    controlled,    more    connected, 
though  imagination  is  still  active,"  but  much 
less     fantastic.     Partridge,     Genetic     Phil- 
osophy 78-79,  208. 

5.  The  herd  or    gang  instinct,   gregariousness, 
ripens  into  activity  during  this  period."  Gre- 
gariousness is  more  marked  in  boys,  and  is 
shown  chiefly  in  the  formation  of  the  gang. 
Although  beginning  at  eight  or  so,  this  tend- 
ency    seems    to   be    stronger   in    the   years 
eleven    to    fourteen."      The   gangs   include 
"bands  of  robbers,  clubs  for  hunting  and  fish- 
ing, play  armies,  organized   fighting  bands 
between   separate  districts,   associations   for 
building  forts,  etc.    This  form  of  association 
is  the  typical  one  for  boys  of  twelve."    Up- 
on this  instinct  ball  teams  and  athletic  clubs 


HOW       WE      LEARN 83 

are  based.  Scouting  turns  the  development 
in  the  right  direction,  which  otherwise  some- 
times goes  wrong.  Norseworthy  and  Whit- 
ley,  Psychology  of  Childhood,  300-301.  Hall, 
Youth,  131-134.  Woodworth  146-147. 

6.  Collection  and  ownership  is  another  instinct 
that  functions  strongly  during  the  stage  of 
youth.     This  is  related  to  the  deep  property 
instincts  of  the  race  and  is  a  universal  and 
profound  motive  in  the  child."    It  functions 
during  the    succeeding  stage    but  is  at    its 
strongest  during  the  years  eight  'to  twelve. 
Youths  "will  collect  anything  convenient  and 
attractive,  such  as  marbles,  cigar  tags,  paper- 
dolls,  nature  objects,  pictures,  and  vie  with 
each  other  to  see  who  will  have  the  larger 
collection."      This    instinct    "is   one   of  the 
strongest    passions    of    child    life."      Norse- 
worthy  and  Whitley,   Psychology  of  Child- 
hood,  299,   Pyle   62-63,   Partridge,   Genetic 
Philosophy,    130-131.     James   55-58.     Hall, 
Aspects  of  Childhood  and  Education  205-286. 

7.  Team  play  comes  in  and  becomes  prominent 
during  this  period.    Boys  of  one  team  coop- 
erate against  and  contest  with  those  of  an- 
other  team.      The   spirit  otf   contest   arises 
at   the    latter   end   of  this    stage.      Waddle, 
Psychology  of  Childhood  297-298. 

III.     Some  application  of  these  facts  to  education. 

1.  During  this  period  of  great  bodily  energy 
and  activity  the  school  arts  should  be  thor- 
oughly mastered.  This  is  the  ideal  time  for 
that.  Partridge,  Genetic  Philosophy  210. 


84 HOW       WE      LEARN 

2.  This  is  the  period  for  studies  that  call  for 
memory  work  and  drill.     These  powers  are 
very  active. 

3.  The  gang  or  gregarious    instinct  indicates 
that  this  is  the  time  for  training  in  coopera- 
tion.    In  school    and  church    organizations 
youths  will  respond  well  in  carrying  out  co- 
operative projects.    In  an  age  of  cooperation, 
such  as  ours,  this  is  very  important  for  the 
moral  welfare  of  the  child. 

4.  In  the  gang  or  team  at  this  time  is  the  op- 
portunity to  develop  "fair  play"  or  the  sense 
of  justice. 

5.  Team  play,    therefore,    is  a  very    effective 
means  in  the  hands  of  a  skilful  leader  in  de- 
veloping morality. 

6.  The    instinct    of    collection    and    ownership 
should    have  more    careful    attention    from 
childhood  up.     It  is  one  of  the  best  means 
of  developing  strength  of  citizenship. 

IV.     Exercises   and   questions   to   aid   the  teacher  in 
preparation. 

1.  Select  from  among  acquaintances  a  number 
of  youths  of  this  age  and  study  them.  Note : 

(a)  Physical  plumpness  and  symmetry  of 
body. 

(b)  The  great  energy  manifesting  itself  in 
the  activities  of  many  sorts. 

(c)  Study  the  many  sorts  of  activities  in 
which  youths  spontaneously  engage. 

2.  Have  you  ever  seen  the  contents  of  a  boy's 
pockets?     What  things  were  in  it? 

3.  How  would  you  use  the  instinct  of  collec- 


HOW      W  E      LEARN 85 

tion  and  ownership  to  train  good  citizens? 

4.  What  do  you  think  of  the  father  who  keeps 
his  son  working  for  the  family  till  he  mar- 
ries and  then  gives  him  a  "marriage  stake"? 
Is  this  training  the  instinct  of  ownership? 

5.  How  would  you  use  the  gregarious  instinct 
for  the  moral  training  of  youths  ? 

6.  What  do  you  think  of  a  man  who  condemns 
play  as  a  "useless  waste  of  time?" 

7.  How   would  you   organize  youths  and  use 
play  in  developing  morality  in   your   com- 
munity ? 

V.     Additional  good  reading. 

1.  Suggestions    of    Modern    Science,    Jennings 
and  others.     The  chapter  on  "Practical  and 
Theoretical  Problems  in  Instinct  and  Hab- 
its," and  "Mental  and  Moral   Health  in  a 
Constructive   School   Program."     They   are 
good. 

2.  Aspects    of  Child    Life  and    Education,  G. 
Stanley  Hall,  chapter  on  "The  Contents  of 
Children's    Minds"    and    "Boy    Life    in    a 
Country  Town." 

3.  Genetic    Philosophy,   Partridge,    chapter    V, 
VII,  VIII  and  XIV. 


LESSON  XXI 
ADOLESCENCE 

References :     "How  to  Teach,"  Chapter  9  on  Play — Strayer  and 
Norseworthy." 

I.     Review  of  former  lessons. 

1.  What  years  are  covered  by  the  period  of 
youth  ? 

2.  What  are  the  physical  characteristics  of  this 
period  ? 

3.  What  changes  have  taken  place  mentally  in 
transition  from  childhood? 

4.  What  aspects  of  school  work  should  be  em 
phasized  during  youth? 

5.  Games   and   the  instinct  of   group   contest; 
come   in   during   this   period.      How   woulo 
you  use  them  in  moral  training  ? 

6.  Can  the  instinct  of  collection  and  ownership 
be  a  factor  for  moral  training?    If  so,  How? 

7.  Do  you  see  any  relation  between  ownership 
of  property  and  stability  of  citizenship? 

II.     Elementary  facts  about  adolescence. 

1.  Early   adolescence    begins    at  puberty    and 
reaches  to  about  eighteen.    Later  adolescence 
from   about   eighteen,  to   maturity   of   body 
and   especially   of   mind.       Puberty   usually 
comes  on  between  twelve  and   fifteen.     In 
special   cases   it  may   be   delayed   till   later. 
Partridge  Genetic  Philosophy  81-87. 

2.  Beginning  about   the  twelfth  year  in  girls 


HOW      WE      LEARN 87 

and  the  fourteenth  in  boys,  "there  is  a  pe- 
riod of  rapid  acceleration  in  growth,  lasting 
about  two  years,  and  it  is  at  the  end  of  that 
time  that  the  signs  of  physical  maturity  are 
established.  This  is  one  of  the  most  clearly 
marked  transitional  periods  of  life.  *  *  * 
In  girls  the  figure  becomes  more  round,  the 
pelvic  bones  change  in  shape  and  position, 
and  the  gait  is  altered.  In  boys,  muscular 
strength  increases  greatly,  and  the  whole 
body  begins  to  take  on  adult  characters.  The 
features  change  to  their  adult  form.  *  *  * 
The  voice  changes.  *  *  *  Everything, 
in  fact,  indicates  profound  changes  and  up- 
heaval within  the  organism."  Partridge, 
Genetic  Philosophy  81.  Hall,  Youth  6. 

3.  The  phenomena  of  adolescence  center  about 
sexual  development,  "which,  besides  causing 
many  secondary  changes  in  the  body,  sends 
to  the  brain  a  great  mass  of  new  impressions, 
upsetting  the  old  order  and  balance."    Part- 
ridge, Genetic  Philosophy  82. 

4.  Changes  in  mental  life  are  great  and  nu- 
merous.   "Perhaps  the  most  significant  is  the 
excessive  craving  of  all  kinds  of  sense  ex- 
perience.    The  impulse  is  to  touch  life  at 
every  point,  and  to  expand  in  every  faculty." 
Partridge,  Genetic  Philosophy  83. 

5.  Imagination  becomes  intensely  active.     It  is 
less  fanciful,  and  more  productive  than  in 
the  imaginative  period  of  childhood.    In  this 
period  it  is  productive  and  makes  ideals  of 
manhood  and   womanhood.     This  causes  a 


HOW      WE      LEARN 


longing  for  the  future  and  for  maturity. 
"Personal  and  vocational  ambitions  and 
ideas,  exploits,  adventures,  inventions,  day- 
dreams and  romancing  are  among  the  most 
prevalent  forms  for  these  years."  Waddle, 
Child  Psychology  288.  Norseworthy  and 
Whitley  155.  Partridge,  Genetic  Philosophy 
85-86. 

6.  Emotional  activity  is  strong,  sometimes  ex- 
treme, during  adolescence.    It  is  spontaneous 
and  unrestrained.     "Love  of  nature  is  often 
remarkably  deepened,  and  nature  seems  to 
become  a  new  revelation.     There  is  love  of 
solitude,  craving  for  wandering,"  etc.     Ela- 
tion and  despondency  run  to  extremes.  "The 
curve  of  despondency  starts  at  eleven,  rises 
steadily  and  rapidly  till  fifteen,  culminates  at 
seventeen,    then    falls    steadily  till    twenty- 
three."     Hall,  Adolescence,  Vol.  II,  p.  77. 
Partridge,  Genetic  Philosophy  84-86.   Norse- 
worthy  and  Whitley,  Psychology  of  Child- 
hood 155.     Waddle,  Child  Psychology  108- 
109. 

7.  Some  instincts  "ripen"  or  function  with  un- 
usual activity.     Altruism  appears,   "Life  is 
no  longer  egocentric  but  altrocentric."  Youth 
and  childhood  must  be  served;  adolescence 
must  serve.    "Sympathy,  and  especially  love, 
wither  the  individual  and  self-subordination 
may   become   a   passion.     *     *     *     He   or 
she  would;  go  on  missions ;  labor  for  the  sick, 
ignorant,    depraved,    and    defective   classes; 
espouse  great   philantropic   causes     *     *     * 


HOW       WE      LEARN 89 

as  if  now  glimpsing  from  afar  the  universal 
law  which  makes  all  individual  good  merely 
auxiliary  to  the  welfare  of  the  species."  Gen- 
erosity and  magnanimity  often  struggle  with 
selfishness  and  greediness  for  mastery.  Hall. 
Adolescence,  Vol.  II.,  83.  Waddle,  Child  Psy- 
chology 195.  Partridge,  Genetic  Philosophy 
84-86. 

8.  The  mating  instinct  functions  strongly  dur- 
ing this  period.    The  curve  rises  from  twelve 
to    eighteen    or    twenty,    and    then    falls. 
"Normally  the  sexual  life  comes  to  maturity 
at  adolescence  in  a  development  of  the  struc- 
ture and  function,  and  in  the  birth  of  de- 
sire.    In  its  deepest  significance  this  means 
that  the  individual  now  enters  a  new  life,  in 
which  interest  in  the  future  generation  must 
take  precedence  over  interest  in  self."     The 
instinct  "begins  with  admiring  attention  to 
one  of  the  opposite  sex,  followed  by  efforts 
to    attract  that  one's  attention,    by  display 
(strutting,  decoration  of  person,  demonstrat- 
ing one's  powers,  especially  in  opposition  to 
rivals).     Then  the  male  takes  an  aggressive 
attitude,  the  female  a  coy  attitude ;  the  male 
woos,  the  female  hangs  back,  and  something 
analogous  to  pursuit  and  capture  takes  place." 
Partridge,  Genetic  Philosophy  36-37.  Wood- 
worth  147-148. 

9.  Property  owner  sJnp  and  religious  tendencies 
also  rise  in  adolescence.    These  will  be  treat- 
ed in  separate  lessons. 


90 HOW      WE      LEARN 

III.     Some  applications  to  education. 

1.  During  this  "storm  and  stress"  period  of  life 
when  so  many  new  instincts  and  tendencies 
come  into  functioning,  the  adolescent  needs 
from  his  teachers,  sympathy,  real  confidence, 
and  an  understanding  heart. 

2.  During  the  adolescent  period  of  accelerated 
physical  growth  health  and  hygiene  should 
have  greater  care.     We  have  much  to  learn 
from  the  ancient  Greeks   in   this.     Among 
them  "at  what  is  justly  regarded  as  the  most 
critical  age,  he  was  almost  compelled  to  live 
a  free,  breezy,  outdoor  life,  full  of  activity 
and  stirring  incidents,  his  thoughts  and  feel- 
ings directed  outwards  into  acts  of  will,  and 
not  turned  back  upon  himself  on  his  own 
states."    Davidson,  Aristotle  87.    "If  you  do 
these  things     *     *     *     and  give  your  mind 
to  them,  you  will  always  have  a  well  de- 
veloped   chest,  a    clear    complexion,    broad 
shoulders,  and  a  short  tongue."    Aristotle  61. 

3.  If  there  is  "craving  for  all  kinds  of  sense 
experience  and  desire  to  touch  life  at  every 
point,"  our  education,  instead  of  being  se- 
dentary and  memorative,  should  satisfy  these 
natural  cravings. 

4.  Appeal  should  be  made  to  enthusiasm  and  in- 
spiration.    There  should  be  free  play  of  in- 
terest and  other  emotions  developing  from 
within.    Genetic  Philosophy  211. 

5.  Nature  is  a  new  revelation  to  adolescence. 
This  being  true    the   method   of    teaching 
nature  should  be  by  presenting  large  inspir- 


HOW      WE      LEARN 91 

ing  conceptions,  rather  than  minute  details: 
Life  and  instinct  and}  beauty  of  creation 
rather  than  dead,  dissected,  details  and  sta- 
tistics. Adolescence  has  a  feeling  for  nature 
that  is  worshipful.  The  adolescent  should 
see  in  the  sublimity  of  creation,  the  hand  of 
the  Creator.  Genetic  Philosophy  112,  211- 
216. 

6.  As  adolescence  is  a  period  of  new  and  in- 
tense emotional   life,     the   emotions    should 
have  greater  care  in  education.     We  have 
practically  passed  through  a  period  of  re- 
pression.   We  must  train  'by  free  expression, 
not  repress. 

7.  Adolescence  is  a  period  of  great  plasticity  be- 
cause of  rapid  growth  and  maturing  of  nu- 
merous emotions  and  instincts.     These  emo- 
tions and  instincts  should  be  understood  and 
trained. 

Note:  Three  of  the  most  prominent  instincts  active  during 
adolescence  will  be  given  separate  lessons  because  of  their 
importance.  Every  teacher  of  adolescents  should  read 
Genetic  Philosophy  211-216.  There  is  too  much  good  even 
to  epitomize  here. 

IV.     Some  questions  and  exercises  to  aid  the  teacher 
in  preparation. 

1.  What   are   the   physical   changes   that   take 
place  with  the  coming  of  adolescence? 

2.  What  are  the  important  mental  changes? 

3.  What  instinctive  tendencies  are  functioning 
strongly  during  the  period? 

4.  Why  is  the  stage  so  important  educationally  ? 

5.  Which  adolescent  instincts  are  most  import- 


92 HOW       WE      LEARN ; 

ant  from  the  standpoint  of  character  develop- 
ment?   Why? 
V.     Additional  reading. 

1.  Adolescence,    Hall.    This   set   of   two   large 
volumes  is  a  classic  on  this  stage  of  develop- 
ment. 

2.  Youth,  Hall.  This  is  an  abridged  statement 
of  the  larger  work  just  mentioned. 

3.  The  High  School  Age,  King. 


LESSON  XXII 
COLLECTION  AND  OWNERSHIP 

I.     Review  of  former  lessons. 

1.  Approximately  what  years  does  the  period  of 
adolescence  cover? 

2.  What  physical  changes  take  place  in  early 
adolescence  ? 

3.  Explain  why  the  voice  of  a  boy  changes  quite 
suddenly  at  puberty. 

4.  What  mental   changes   take   place   in  early 
adolescence  ? 

5.  What  one  fundamental  development  do  all 
the    changes,    physical    and    mental,    center 
around  ? 

6.  What   instincts    function  anew   or  with  in- 
creased activity  during  early  adolescence? 

7.  Why  is  the  period  sometimes  spoken  of  as 
the   storm   and  stress   period?     "The   pin- 
feather"  stage? 

8.  Why  is  this  stage  considered  so  important 
in  education? 

II.     Some  facts  about  the  tendencies  of  collection  and 

ownership. 

1.  Collection  and  ownership  are  closely  related 
tendencies  and  function  throughout  the  plas- 
tic periods  of  life,  infancy,  childhood,  youth* 
adolescence.  The  greatest  number  of  collec- 
tions are  made  from  nine  to  eleven.  Norse- 
worthy  and  Whitley,  Psychology  of  child- 
hood 52-53.  James  55-56.  Hall,  Aspects  of 
Child  Life  208. 


94 HOW      WE      LEARN 

2.  This  instinct  shows  itself  plainly  in  infancy. 
The   following   illustrates:      "F,   4   months, 
never  showed  sense  of  special  ownership  un- 
til another  'baby  was  brought  to  visit  her.  The 
second  child  was  given  F's  rattle,  whereupon 
F  began  to  cry  and  reach  for  it."    Hall,  As- 
pects of  Child  Life  and  Education  256.  Like 
examples  may  be  seen  in  any  home  where 
there  \s  a  babe. 

3.  The  tendency  shows  itself  in  children  in  the 
collections    which  they    gather,  hoard,    and 
hide.    The  tendency  is  universal.    The  con- 
tents of  a  little  boy's  pockets,  illustrate  it. 
There  are  buckles,  rare  pebbles,  flippers,  bits 
of  leather,  string,  marbles,  nails,  screws,  keys, 
buttons,   jewelry,    fishhooks,    chalk,   pencils, 
spools,  shells,  tops,  etc.,  in  endless  variety. 

Hall,  Aspects  of  Child  Life,  presents  a  list 
of  collections  of  boys  and  girls  210-214,  261, 
255-259.  Partridge,  Genetic  Philosophy  130- 
131.  Pyle  62.  Norseworthy  and  Whitley, 
Psychology  of  Childhood  52-54,  299. 

4.  As  an  instinct  this  tendency  to  collect  and 
own  property  is  recapitulatory  of  what  the 
race  has  done.     It  is  also  prophetic  or  anti- 
cipatory of  what  the  coming  generation  will 
do.     Hall,  Aspects  of  Child  Life  255,  274. 
Pyle  62. 

5.  This  instinct  is  a  strong  passion  in  childhood 
and  impels  the  child  to  "get"  by  any  process. 
He  begs,  cheats,  steals,  to  satisfy  desire.  Hall, 
Aspects  263-266.     Pyle  62,  "These  passions 
of  the  child  are  but  the  pent-up  iorces  of  the 


HOW       WE      LEARN 95 

greed  of  thousands  of  years.  They  must 
find  expression  and  exercise,  if  not  in  child- 
hood, later."  Hall,  Aspects  266. 

6.  The  appeal  or  value  of  objects  owned  seems 
to  be  at  first  its  power  to  stimulate  the  senses, 
to  use  for  display.     But  this  changes  with 
age.    Use  plays  a  part  in  fixing  value.    Later 
the  work  required  to  produce  it,  the  effort 
put  into  it  fixes  the  worth.    In  the  adolescent 
and  adult  stage,  value  is  measured  by  stand- 
ards of  money.     Hall,  Adolescence,  Vol.  II, 
392.     Hall,  Aspects  265.     James  56. 

7.  James   says    "the   instinct   of   ownership    is 
fundamental  in   education."     p.    56.      Hall, 
Aspects  264. 

III.     Some  educational  applications. 

1.  "The  desire  to  collect  and  own,  is  one  of 
the  strongest  passions  in  child  life."    To  this 
strong  instinctive  passion,   then,    should   be 
"hitched"  the  abstract  and  uninteresting  edu- 
cational activities  of  childhood.    James  56-57. 
Pyle  62-64. 

2.  "Collecting  may  advantageously  be  connected 
with  nature  study,  geography,  art,  etc.,  mak- 
ing what  might  be  a  laborious  task  coincide 
with  a  fundamental  desire.     The  child  who 
makes  collection  of  insects,-  bird  eggs,  leaves, 
or  flowers  translates  the  beauties  of  nature 
into  terms  of  self.     They  become  a  part  of 
him.     Hall,  Aspects  264.     "By  arousing  an 
interest  in  collecting,  almost  every  intellectual 
task  of  the  child  may  be  enlivened,  and  even 
the  most  purely   cultural   subjects  may  be 


96 HOW       WE      LEARN 

made  to  assume  some  of  the  qualities  of 
active,  motor  interests."  Partridge,  Genetic 
Philosophy  131. 

3.  Through  this   instinct  the  child   should   be 
trained  in  honest  getting,  thus  correcting  the 
tendency  to  cheat,  lie,  steal  and  trade  un- 
fairly. 

4.  "Property  is  a  great  factor  in  developing  the 
mind  of  the  child.     *     *     *     All  that  prop- 
erty has  done  in  evolving  the  mind  of  man  is 
repeated  to  some  extent  in  the  history  of 
childhood."    Genetic  Philosophy  274. 

5.  Ownership  of  property  trains  the  child  to 
respect  the  property  right  of  others.    Genetic 
Philosophy  271. 

6.  "It  seems  essential  to  mental  health  that  the 
individual  should  have  something  more  than 
the  bare  clothes  on  his  back  to  which  he  can 
assert   exclusive   possession,   and    which   he 
may  defend  adversely  against  the  world." 
James  56.    Question :    If  each  citizen  in  the 
country  had  by  his  own  effort  and  thrift 
some  property  and  a  home,  would  there  be 
any   I.   W.    W.'s   or  cheap   agitating  com-- 
munists,  or  radicals? 

7.  The  home,  the  school  and  the  church  insti- 
tution can  find  the  surest  basis  of  loyalty 
and   safety   in  the   proper   development  of 
ownership  from  age  to  age  in  their  children. 

IV.     Some  questions  and  exercises  to  help  the  teacher 
in  preparing  the  lesson. 

1.     Is  it  right  to  give  to  a  child  a  small  pig,  or 
calf,  or  colt,  call  it  his,  let  him  tend  it  and 


HOW       W  E      LEARN 97 

when,  by  his  tending  it  has  grown  up,  take 
it  back  without  compensation? 

2.  How  can  the  home,  the  school,  or  the  church 
organization   stimulate  and   develop  owner- 
ship and  thrift  in  the  child  ? 

3.  In  your  childhood,  did  you  make  collections  ? 
What  were  they?    Did  you  value  them? 

4.  Can  the  home  help  the  child  find  opportu- 
nity to  earn,  and  save,  and  spend  wisely? 
These  are  three  aspects  of  thrift  the  child 
should  develop. 

5.  By  encouraging  the  child's   collection,   and 
by  helping  him  classify,  can  foundation  for 
and  interest  in  science  be  developed  ? 

V.     Additional  reading. 

1.  Aspects  of  Child  Life  and  Education,  Hall. 
The  whole  chapter  on  "The  Collection  In- 
stinct/' and  "The  Psychology  of  Ownership'* 
should  be  carefully  studied. 

2.  Suggestions   of   Modern   Science   Concern- 
ing Education,  Jennings  and  others.     The 
chapters  entitled  "Practical  and  Theoretical 
Problems  in  Instinct  and  Habit"  and  "Mental 
and  Moral  Health  in  a  Constructive  School 
Program"  should  be  read. 


LESSON  XXIII 
THE   SEX   INSTINCT   AND   MATING 

I.     Review  of  former  lessons. 

1.  How  early  in  life  does  ownership  show  itself? 

2.  Have  you  ever  seen  a  yearling  babe  set  in 
another  yearling  babe's  high-chair  or  given 
his  toy?    What  happened? 

3.  Is  this  instinct  transitory;  that  is,  does  it 
function  for  a  time  and  cease,  or  does  it  re- 
main active  for  life? 

4.  Have  you  seen  the  collections  of  boys  and 
girls?    What  did  they  contain? 

5.  How  can  this  tendency  be  made  useful  for 
the  education  of  the  children? 

6.  Did  you  ever  see  an  I.  W.  W.,  or  a  Bol- 
shevist, or  a  "radical,"  who  was  a  thrifty 
property  owner? 

7.  Can  property  ownership  be  made  useful  in 
the  development  of  loyality? 

8.  In  what  ways  can  parents  foster  thrift  and 
ownership  in  boys  and  girls? 

9.  How  can  the  schools  and  church  organiza- 
tions train  these  tendencies? 

II.     Some  facts  about  sex  and  mating. 

1.  "The  sex  instinct  is  one  of  the  strongest,  if 
not  the  strongest,  that  man  possesses.  Norse- 
worthy  and  Whitley,  Psychology  of  Child- 
hood 74. 

2.  The  instinct  may  cause  the  deepest  degra- 
dation or  the  greatest  happiness  and  exalta- 


HOW       WE      LEARN 99 

tion  according  as  it  is  improperly  or  properly 
trained.  Norseworthy  and  Whitley,  Psychol- 
ogy of  Childhood  74.  Partridge,  Genetic 
Philosophy  36.  Woodworth  148. 

3.  The  impulses  are  active  in  youth,  but  func- 
tion normally  and  strongly  from  puberty  on- 
ward   through    adolescence    and    maturity. 
Woodworth  147.    Norseworthy  and  Whitley. 
Psychology  of  Childhood  74-75. 

4.  The  strong  and  real  tendency  toward  mat- 
ing  is   post-pubertal.      The  curve   of   tend- 
ency rises  through  early  adolescence,  reaches 
its  maximum  about  eighteen  to  twenty,  and 
wanes  in  the  latter  part  of  later  adolescence. 
Norseworthy  and  Whitley  75-77. 

5.  The  curve  of  sex  and  mating  parallels  closely 
the  curve  of  religion.     Pratt,  The  Religious 
Consciousness  110-113.      Partridge,  Genetic 
Philosophy  36. 

6.  Various    stages   of   sex   attraction   are   dis- 
tinguishable.    A  very  early   stage   in   some 
cases  shows  itself  as  early  as  the  eighth  year 
or  in  rare  cases  earlier.     Youths  form  strong 
attachments  for  others  of  the  same  age  or 
adults,   or  even  other  objects  of  affection. 
Incompletely   developed  instinct   may   show 
itself  in  this  form.     At  puberty  a  conscious- 
ness of  sex  arises  that  causes  boys  and  girls 
to  draw  apart  for  a  time.    There  is  no  con- 
fession of  attraction,  but  confusion  in  each 
other's  presence.      The  attractions    formed 
before  this  period  are  mostly  too  weak  to 
"cross  the  breakers  that  separate  childhood 


100 HOW      WE      LEARN 

from  youth."  The  age  of  love,  in  the  full 
and  proper  sense  of  the  word,  comes  grad- 
ually on  with  the  maturing  of  body  and  mind 
after  puberty.  Hall,  Adolescence,  Vol.  II 
100-109.  Norseworthy  and  Whitley  300-301, 

Woodworth  147. 

7.  Nature  has  made  the  mating  period  a  very 
plastic  one.  Mating  and  marriage  require 
plasticity  in  order  that  diverse  natures  may 
adapt  themselves  to  each  other.  Because  of 
plasticity  grave  dangers  confront  adolescence. 
Wrong  habits  are  as  easily  formed  as  right 
ones  and  impulses  and  bad  environment  often 
establish  wrong  ones.  Wrong  ideals,  or  at- 
titudes, or  viewpoints  of  life,  and  especially 
of  sex-relationships,  result  from  the  same 
causes.  It  is  the  "storm  and  stress"  period 
when  new  tendencies  and  strong  passions 
arise.  At  no  time  is  it  more  highly  necessary 
to  have  good,  clean  environment  and  right 
leadership  of  high  minded  people.  The  bent 
character  taken  during  this  period  usually 
stays  for  the  rest  of  life. 
III.  Some  application  to  education. 

1.  Sex  instruction  of  the  right  kind  should  be 
provided  for  both  sexes  during  youth  and 
adolescence.     This  subject,  for  which  there 
is  the  greatest  need  and  which  is  fraught 
with  greatest  possibilities   for  the  good  of 
the  individual  and  the  race,  has  been  neg- 
lected in  the  past. 

2.  It  should  be  given  with  sacredness  and  rev- 


HOW      WE      LEARN 101 

erence,  preferably  connected  with  its  natur- 
al ally,  religion. 

3.  "The  home  is  the  first  and  most  natural  en- 
environment  in  which   sex  knowledge  may 
be  given,  if  the  parents  are  really  awake  to 
their  responsibility."  Norseworthy  and  Whit- 
ley  79. 

4.  "The  biological  process  of  sex  in  the  vege- 
table and  lower  animal  world"  is  a  proper 
introduction    with    children    in    the    upper 
grades. 

5.  From  this  as  a  beginning  the  subject  may 
advance,  as  the  child  matures,  to  the  pro- 
cess in  the  higher  animals  and  man,  but  in 
the  spirit  of  dignified  frankness  and  rever- 
ence. 

6.  "Teachers  of  nature  study,  biology,  literature 
and   civics   have  opportunities  not  only  of 
giving  knowledge  but  of  creating  the  right 
attitude  to  the  facts."  Norseworthy  and  Whit- 
ley  79. 

7.  The  sacredness  and    functions  of  marriage 
and  parenthood  should  be  taught  somewhere 
in  right  atmosphere  during  this  period. 

IV.     Some  exercises  and  questions  to  help  the  teacher 
in  preparation. 

1.  How  early  in  life  do  sex  tendencies  begin? 

2.  At  what  time  is  the  curve  at  its  height? 

3.  What  do  you  understand  by  "plasticity"  and 
by  "storm  and  stress"  so  often  used  in  ref- 
erence to  adolescence? 

4.  In  what    way  and  under  what    conditions 
should  sex  instruction  be  given? 


102 HOW      WE      LEARN 

5.  Can  such  conditions  be  established  in  your 
community  ? 

6.  Make   a   survey   of   your  environment  and 
judge  the  respective  elements  as  to  whether 
they  favor  cleanliness  or  uncleanliness.    Can 
you  help  the  community  to  remove  the  lat- 
ter? 

V.     Additional  reading. 

1.  Next  Generation,  Jewett.    This  little  book  re- 
ferred to  before,  should  be  familiar  to  all 
teachers  and  parents. 

2.  The  Sexual  Life  of  The  Child,  Moll. 

3.  Heredity  and  Environment,   Conklin.     The 
chapter  entitled    "The    Individual   and   the 
Race"   is   good.     The   whole  book  can  be 
strongly  commended  to  thoughtful  teachers. 

4.  Adolescence,  Hall.    This  is  an  excellent  writ- 
ing on  all  subjects  relating  to  adolescence. 


LESSON  XXIV 
RELIGIOUS  TENDENCIES 

I.     Review  of  former  lessons. 

1.  What  do  we  mean  by  saying  that  "collection" 
is  an  instinct? 

2.  What  is  the  relation  of  human  instincts  to 
the  educative  process? 

3.  What  other  human  instincts  do  you  know? 
How  are  they  used  in  education? 

4.  Is  ownership  a    permanent  or  a    transitory 
tendency?    That  is,  does  it  function  steadily 
through  life  or  only  at  stated  periods? 

5.  How  would  you  use  the  tendency  of  collec- 
tion and  ownership  in  the  education  of  chil- 
dren? 

6.  What  traits  of  character  would  you  aim  to 
develop  through  the  functioning  and  train- 
ing of  those  tendencies? 

II.     Some  facts  about  religious  tendencies  and  their 
training. 

1.  The  religious  nature  of  man.  Pratt,  The  Re- 
ligious Consciousness  71-72;  Coe,  Education 
in  Religion  and  Morals  23,  37-43.  Partridge, 
Genetic  Philosophy,  50.     Norseworthy  and 
Whitley  234. 

2.  The  importance  of  man's  religious  nature. 
Coe  38-39.     Butler,  The  Meaning  of  Edu- 
cation, 17.     Pratt  92. 

3.  How   the   religious  /nature   grows.      Pratt, 


104 HOW      WE      LEARN 

The  Religious  Consciousness,  72.  "To  edu- 
cate is  not  to  secure  conformity  to  adult  ideas 
a'nd  practice,  but  to  help  the  immature  pow- 
ers of  the  child  to  unfold  to  grow."  Coe  23. 

4.  The  innate  germ  may  lie  dormant  from  want 
of  stimulation,  be  perverted  from  stimulation 
of  wrong  kind,  or  grow  normally  and  prop- 
erly from  right  stimulation,  which  is  training. 
This  is  the  basic  thought  in  education.  Norse- 
worthy  and  Whitley  235-236. 

5.  In  religious  growth  or  development  a  per- 
son passes  through  periods  or  stages.     See 
lessons  XVIII  to  XXI.    These  periods  "are 
generally  not  sharply  marked  at  their  bound- 
aries  in   respect   either   to   time  or   mental 
traits."     Figures  are  mere  averages.  Mental 
or  religious  traits  usually  make  their  appear- 
ance gradually  rather  than  suddenly,  though 
there  are  numerous  exceptions  to  the  rule. 
Coe  XIV  and  XV.     Pratt  V  and  VI. 

6.  The  little  child's  religious  nature  is  stimu- 
lated  into   activity   and   growth   by   his   en- 
vironment.   "A  child  who  for  any  reason  has 
never     worshiped     his     mother     will     be 
so  much  less  likely  to  worship  a  divinity. 
*     *     *     If  a  boy  sees  in  his  parents  and 
those  about  him  no  expression  of  reverence 
for  a  Power  greater  than  themselves,  no  sign 
of  worship  or  of  religious  feeling  in  their 
conduct  or  their   conversation,   his  religion 
will  probably  be  of  a  very  superficial  sort." 
The  child's  religious  notions  are  fanciful,  due 
to  his  uncontrolled  fantastic  imagination  and 


HOW      WE      LEARN 105 

limited  experience.  His  attitude  is  one  of 
implicit  belief  in  the  word  of  parent  or  teach- 
er. His  religion  is  therefore  based  on  au- 
thority and  tradition.  This  period  is  import- 
ant, as  during  it  the  foundations  of  his  re- 
ligion are  laid.  Pratt  94-103.  Coe  229-238. 
Norseworthy  and  Whitley  244-247. 

7.  In  youth  imagination  comes   closer  to  real 
life,   having  been   "tamed"   by  more  exact 
perceptions     and     experiences.       Childhood 
credulity  is  gradually  replaced  by  more  re- 
flective understanding.     He  does  not  accept 
so  readily  the  word  of  others  and  traditional 
beliefs  are  sometimes  questioned.     The  so- 
cial instinct  is  awakened  and  enables  him  to 
see  relations  to  fellow  men  in  new  aspects, 
and  team  play  and  cooperation  come  in.  Pratt 
103-107.     Coe  239-246.      Norseworthy  and 
Whitley  247-252. 

8.  Adolescence  develops    further  most    of  the 
above  powers  of  youth.     Imagination  once 
more  becomes  very  active,  less  fanciful  but 
now  highly  colored    with  intense    emotions. 
Early  adolescence  is  an     emotional  period. 
Curiosity  takes  new  life,  stimulated  as  it  is 
by  many  new  powers  of  body  and  mind.  "Con- 
fusion and  struggle  manifest  themselves,  not 
chiefly  at  any  point,  but  through  a  period  of 
years."     This  is  the  "storm  and  stress"  pe- 
riod, with  its  occasional  despondency  and  its 
high  elevation.     Beginning  at  about  fifteen 
in  girls  and  a  year  later  in  boys  there  are 
"adolescent  doubts."     Now   the  mind    looks 


106 HOW       WE      LEARN 

to  the  future,  it  dreams  and  sees  visions.  This 
is  an  age  of  hero-worship  and  building  of 
ideals.  It  is  a  religiously  plastic  and  very 
important  period,  "the  period  of  conversion" 
when  the  individual  feels  the  inspiration  of 
religion  in  his  soul.  Pratt  108-121.  Coe  247- 
267.  Norseworthy  and  Whitley  252-256. 
9.  "In  looking  back  over  the  life  history  of  the 
individual's  religion  from  birth  to  death  one 
is  struck  by  its  amazing  elasticity  and  adapta- 
bility. The  child's  religion,  the  youth's,  the 
religion  of  maturity,  the  religion  of  age — 
how  widely  they  differ,  yet  how  genuine, 
how  intense  and  serviceable  each  in  its  own 
place  is!  There  is  hardly  an  aspect  of  our 
changing  life  with  which  religion  does  not 
come  into  touch  and  which  it  may  not  bless 
and  concentrate."  Pratt  121. 
III.  Some  applications  and  observations. 

1.  Religious  development  should  be  permitted 
to  be  spontaneous,  instinctive,  not  repressed, 
not  forced,  but  guided  and  fed.     Coe  259. 
Hall,  Youth  263-364. 

2.  "Religion  is  not  so  much  theology  as  life :  It 
is  to  be  lived  rather  than  reasoned  about." 
Pratt  7. 

3.  Doubt  as  a  phase  of  curiosity  is  as  natural 
as  growth,  the  outcome  of  growth.     Under 
the  teacher  who 'is  patient  and  wise  enough 
not  to  "hush  up"  the  doubts  of  his  pupils 
they  adjust  themselves  as  the  pupils  develop. 

5.     Activity   in   religious  work  is  an  important 
aspect  of  religious  training  in  adolescence. 


HOW      WE      LEARN 107 

6.  Subject-matter  of  religious  teaching  should 
be  carefully  adapted  to  the  stage  of  growth 
of  the  child.     For  small  children  pageantry 
and  dramatizations  are  to  be  commended. 

7.  Principles  are  most  easily  taught  to  children 
and  youths  in  stories  and  biography,  both  of 
which  make  teaching  concrete  and  interest- 
ing. 

8.  In  religious  training  a  prominent  place  should 
be  given  to  the  formation  of  right  habits, 
proper  attitudes,  and  spiritual  ideals.     Care 
should  also  be  taken  so  to  guide  the  child's 
reading  of  Scripture  that  he  may  acquire  a 
liking   for  sacred  writings,   instead  of  dis- 
like. 

IV.     Some  exercises  and  questions. 

1.  How  does  the  religion  of  a  little  child  differ 
from  that  of  an  adult? 

2.  Why  is  it  so  important  that  the  little  child's 
religious  impulses   should    be  properly   de- 
veloped ? 

3.  What  religious  habits  and  attitudes  would 
you  have  a  child  acquire?     A  youth?     An 
adolescent  ? 

4.  Why   is  it   so   important   that  parents   and 
teachers    and   other    adults   be    exemplary 
around  children? 

5.  How  would  you  treat  adolescent  doubts? 

6.  How  would  you  lead  the  child 'to  loved  sacred 
writings  ? 

V.     Additional  reading. 

1.     Adolescence,  Hall,  chapters  V,  X,  XI,  XII, 
XIII,  XIV,  XV  and  XVII. 


108 HOW      WE      LEARN 

2.  Psychology  of  Religious  Belief,  Pratt. 

3.  Psychology  of  Religion,  Starbuck. 

4.  Education  in  Religion  and  Morals,  Coe. 

5.  The  Religious  Consciousness,  Pratt.     (The 
last   two  often    referred   to   in  the   lesson, 
should  be  in  the  teacher's  library.) 


/¥. 


PROBLEMS 

IN 
GOSPEL  TEACHING 

Teachers  Training 
Lesson  Book 


^Problems  in 
Gospel 


Problems  in 
Gospel  Teaching, 

TEACHER  DRAINING 
LESSON  ^B 

1924-25 


Written  for  the  General  Church  Board 
of  Education  by 

GUY  C.  WILSON 

OLIVER  C.  DALBY 

ERNEST  BRAMWELL 


^Deseret  Book 

Salt  Lake  City,  Utah 


Printed  in  the  United  States  of  America 


Introduction 

The  title  "Problems  in  Gospel  Teaching"  indicates  that 
the  work  for  the  ensuing  year  in  Teacher  Training  aims 
to  help  teachers  in  their  actual  class-room  problems  in  the 
various  quorums  and  auxiliary  organizations  of  the  Church. 

One  of  the  questions  that  naturally  confronts  a  teacher 
is,  "Why  Do  I  Teach?"  Part  I  attempts  briefly  to  suggest 
an  answer  to  that  query  and  to  stimulate  further  thinking 
on  the  major  objectives  in  religious  education.  Lesson  ma- 
terials and  class-room  procedure  take  on  a  wholly  new  sig- 
nificance when  tested  by  consciously  projected  objectives. 

Part  II  makes  clear  that  the  attainment  of  such  objectives 
is  no  simple  matter — that  they  cannot  be  realized  by  an 
hourly  recitation  once  a  week  devoted  to  more  or  less 
abstract  discussions.  If  the  Church,  or  any  other  institution, 
is  to  succeed  in  working  out  the  salvation  of  its  members 
it  must,  be  concerned  in  the  successful  operation  of  all  the 
major  institutions  of  society.  Part  II  outlines  some  of  the 
opportunities  and  corresponding  obligations  of  these  in- 
stitutions. 

Part  III  discusses  the  selection,  the  organization,  and  the 
presentation  of  material  in  the  light  of  the  objectives  and 
their  functions  in  society  as  set  forth  in  Parts  I  and  II. 
This  third  part  leads  the  teacher  directly  into  the  process 
of  teaching  and  significantly  points  the  way  to  success  in 
gospel  lessons. 

All  wards  in  the  Church  are  expected  to  hold  at  least 
two  meetings  a  month  for  the  consideration  of  these  lessons. 
Many  wards  prefer  to  hold  regular  weekly  Teacher  Training 
meetings.  Ample  material  has  been  provided  for  either 
plan.  It  is  suggested  that  those  organizations  which  meet 


4  PROBLEMS  IN  GOSPEL  TEACHING 

only  twice  a  month  may  well  select  out  of  the  text  those 
materials  most  helpful  in  meeting  their  particular  needs. 
Such  selection  will,  of  course,  involve  adequate  summar- 
izing on  the  part  of  the  teacher  or  others  appointed  by 
him  to  guarantee  a  grasp  of  the  contents  of  the  text  as  a 
whole. 

Part  I  has  been  written  by  Elder  Guy  C.  Wilson,  Part  II 
by  Elder  Oliver  C.  Dalby,  and  Part  III  by  Elder  Ernest 
Br  am  well. 


Table  of  Contents 

PART  I 

MAJOR  OBJECTIVES  IN  RELIGIOUS  EDUCATION 
By  Guy  C.  Wilson 

Foreword  to  first  six  lessons 7 

Lesson     1 — Religious  Objectives   11 

Lesson     2 — Religious  Objectives    (Continued) 15 

Lesson    3— Civic    Objectives 18 

Lesson    4 — Civic   Objectives    (Continued) 21 

Lesson    5 — Vocational  Objectives  -  24 

Lesson    6 — Vocational  Objectives    (Continued) 27 

PART  II 

HOW  OBJECTIVES  IN   RELIGIOUS  EDUCATION  ARE   MADE 

TO  FUNCTION  THROUGH  THE  MAJOR 

INSTITUTIONS  OF  SOCIETY 

By  Oliver  C.  Dolby 

Lesson     7 — Spiritual   Aims  and   Methods   in  Our  Teaching 33 

Lesson    8 — Pertaining  to  Knowledge 37 

Lesson    9— A  Study  of  Habit 42 

Lesson  10— A  Study  of  Attitude , 50 

Lesson  11 — The  Home  56 

Lesson  12— The    School   62 

Lesson  13— The    State    66 

Lesson  14— The  Church  71 

Lesson  15 — Our  Social  Behavior 77 

Lesson  16 — Recreation    81 

Lesson  17 — In  the  Service  of  the  Master 86 

PART  III 

SELECTION,   ORGANIZATION,   AND   PRESENTATION    OF 
MATERIALS  IN  REUGOUS  EDUCATION 

By  Ernest  Bramwell 

Lesson  18 — Essentials  in  Gospel  Teaching 93 

Lesson  19— Mistakes  of  the  Teacher 98 

Lesson  20 — The   Teacher   as   a   Personal    Factor 105 

Lesson  21— The  Choice  of  Material Ill 

Lesson  22— The  Gathering  of  Material 117 

Lesson  23 — The  Organization  of  Material 123 

Lesson  24— The   Presentation   of    Material 

Lesson  25 — The  Reenforcement  of  Material 

Lesson  26— The   Checking   of   Material 144 

Lesson  27— The   Socialized   Gospel   Lesson 

Lesson  28 — The  Art  of  Questioning 

Lesson  29— Class-Room    and    Class    Atmosphere 165 


FOREWORD  TO  THE  FIRST  SIX  LESSONS 

It  is  an  oft  repeated  statement  that  the  purpose  of 
Church  education  whether  in  Priesthood  quorums,  Church 
schools,  seminaries,  auxiliary  associations,  or  homes  is  to 
produce  Latter-day  Saints. 

The  qualities  of  character  that  would  entitle  one  to 
be  called  a  Latter-day  Saint  are  more  or  less  vaguely  con- 
ceived. It  is  thought  that  the  text  book  for  Teacher  Train- 
ing shall  set  forth  the  outstanding  qualities  that  should 
mark  the  true  follower  of  the  Master  and  that  these  should 
be  kept  constantly  in  mind  as  the  more  immediate  objectives 
in  all  educational  endeavor  in  the  Church. 

The  futility  of  any  attempt  to  cover  the  entire  field  of 
desirable  characteristics  must  be  apparent  to  all.  While 
we  may  differ  as  to  the  exact  wording  of  these  objectives, 
no  one  will  question  the  value  of  determining  as  specifically 
as  possible  the  purposes  of  teaching. 

For  our  present  purpose  we  have  considered  life's  in- 
terests as  they  find  expression  in  three  fields:  (1)  the 
religious,  (2)  the -civic,  and  (3)  the  industrial  or  voca- 
tional. Since  this  part  of  our  work  is  to  be  confined  to  the 
discussion  of  six  major  objectives  (two  in  each  of  the  fore- 
going fields),  it  seems  fitting  that  the  first  of  each  should 
deal  with  what  the  Latter-day  Saint  should  be  and  the  sec- 
ond with  the  principles  that  should  dominate  the  functional 
side  of  his  life. 

Thus  in  the  religious  field  the  Latter-day  Saint  should 
be  (1)  sincere  and  (2)  he  must  have  an  eye  single  to  the 
glory  of  God  through  the  Salvation  and  Exaltation  of  His 
Children. — Love. 

In   the   field   of   civics  the  Latter-day   Saint  should   be 


8  PROBLEMS  IN  GOSPEL  TEACHING 

(1)  honest  and  (2)  be  dominated  in  his  conduct  by  what 
we  shall  term  and  later  define,  a  Socialized  Conscience. 

From  the  standpoint  of  the  industrial  or  vocational, 
the  Latter-day  Saint  should  be  (I)  trustworthy  and  (2) 
be  determined  to  fill  the  place  and  to  do  the  job  that  is  his, 
as  well  as  it  can  be  done — he  must  do  and  he  must  be 
efficient. 

With  this  brief  outline  of  purpose  the  following  six 
lecsons  will  be  clearly  understood. 


PART   I 

Major  Objectives  in  Religious  Education 
BY  GUY  C  WILSON 


Problems  in  Gospel  Teaching 

LESSON  1 

Religious  Objectives 
SINCERITY 

Whatever  else  a  Latter-day  Saint  may  be  or  fail  to 
be,  no  one  should  ever  be  able  to  question  his  sincerity. 
This  mother  virtue  of  all  the  virtues  should  characterize  the 
follower  of  Christ  everywhere  but  especially  in  matters 
religious. 

"He  may  be  a  Mormon  but  he  is  not  a  Latter-day 
Saint."  This  statement,  sometimes  made  by  one  member  of 
the  Church  of  another,  clearly  implies  that  in  the  mind  of 
the  speaker  there  are  certain  qualities  of  character  that  mark 
the  Latter-day  Saint  and  that  there  are  some  who  gain  ad- 
mittance to  the  Church  who  are  lacking  in  these  character- 
istics. If  we  can  discover  what  the  basic  principles  are  that 
should  characterize  the  Latter-day  Saint,  then  these  should 
be  the  immediate  objectives  of  all  our  teaching,  in  all  the 
organizations  of  the  Church.  Time  and  space  forbid  the  dis- 
cussion of  all  or  many  of  the  qualities  that  should  be  the 
possession  of  one  who  presumes  to  be  a  follower  of  the 
Master.  There  are  many  graces  and  accomplishments  that 
adorn  and  beautify  and  are  very  desirable,  whose  absence 
leaves  the  character  "jagged  ard  marred,"  and  others  that 
are  plainly  fundamental,  the  absence  of  which  leaves  the 
soul  a  "hollow  shell."  We  shall  all  agree  with  Charles 
Edward  Jefferson  in  his  excellent  work  "The  Character  of 
Jesus"  that  "such  a  fundamental  virtue  is  the  virtue  of  sin- 
cerity." "It  is  the  keystone  in  the  arch  without  which  the 
arch  collapses." 

"It  is  the  virtue  which  the  human  heart  instinctively  craves 
and  looks  for.  It  is  a  trait  a  parent's  eyes  seek  for  in  his  chil- 
dren. Anything  like  deceit  or  trickery  or  sham  in  a  child  causes 
the  parental  heart  to  bleed.  'Do  you  mean  what  you  are  saying?' 
'Are  you  telling  me  what  you  really  feel?'  'Are  you  concealing 


12  PROBLEMS  IN  GOSPEL  TEACHING 

from  me  things  I  ought  to  know?'  There  is  nothing  which 
a  parent  desires  so  much  in  his  child  as  the  unaffected  simplicity 
of  a  sincere  heart. 

"There  is  nothing  which  so  takes  the  life  out  of  us  as  the 
discovery  that  some  one  whom  we  have  trusted  has  been  other 
than  what  he  seemed  to  be.  The  very  suspicion  that  some  one 
whose  life  is  close  to  us  is  insincere  renders  us  restless  and  makes 
the  universe  seem  insecure. 

"And  yet  how  common  insincerity  is.  *  *  *  Society 
is  cursed  with  affectation,  business  is  honeycombed  with  dishonesty, 
the  political  world  abounds  in  duplicity  and  chicanery,  there  is 
sham  and  pretence  and  humbuggery  everywhere.  Some  use  big 
words  they  do  not  understand,  and  some  lay  claim  to  knowledge 
which  they  do  not  have,  and  some  parade  in  dresses  which  they 
cannot  pay  for,  the  life  of  many  a  man  and  many  a  woman  is  one 
colossal  lie.  We  say  things  which  we  do  not  mean,  express 
emotions  which  we  do  not  feel,  we  praise  when  we  secretly  condemn, 
we  smile  when  there  is  a  frown  on  the  face  of  the  heart,  we  give 
compliments  when  we  are  really  thinking  curses,  striving  a  hundred 
times  a  week  to  make  people  think  we  are  other  than  we  are.  * 
Yes,  it  is  a  sad,  deceitful,  demoralized  world  in  the  midst  of 
which  we  find  ourselves;  but  thank  God  there  are  hearts  here 
and  there  upon  which  we  can  evermore  depend.  *  *  *  Life 
would  not  be  worth  the  living  if  there  were  no  one  on  earth  sincere. 
It  is  to  the  honest  heart  that  we  return  again  and  again  seeking 
rest  and  finding  it.  It  is  a  fountain  at  which  we  drink  and  re- 
fresh ourselves  for  the  toilsome  journey. 

"It  is  a  virtue  within  the  reach  of  the  humblest  of  us.  There 
are  some  things  we  can  not  be,  and  many  things  which  we  can  not 
do.  But  this  one  thing  is  within  the  reach  of  us  all,  we  may 
pray  God  unceasingly  to  keep  our  heart  sincere. 

If  sincerity  plays  so  vital  a  part  in  our  human  relation- 
ships what  can  we  say  of  its  importance  in  the  relations  be- 
tween man  and  his  Maker  in  the  field  of  religion? 

We  cannot  wonder  that  our  Father  Who  sees  the  in- 
most workings  of  our  minds  and  knows  the  heart's  yearnings 
before  they  are  expressed  should  look  with  fatherly  con- 
tempt upon  any  form  of  insincerity  on  the  part  of  His  chil- 
dren. When  Isaiah  was  predicting  the  restoration  of  the 
Gospel  and  the  doing  of  "a  marvelous  work  among  this 
people,"  he  gave  utterance  to  these  words,  "Woe  unto  them 
that  seek  deep  to  hide  their  counsel  from  the  Lord,  and 
their  works  are  in  the  dark,  and  they  say,  who  seeth  us? 
and  who  knoweth  us?" 


RELIGIOUS  OBJECTIVES  13 

"Surely  y'our  turning  of  things  upside  down  shall  be  esteemed 
as  the  potter's  clay;  for  shall  the  work  say  of  him  that  made  it, 
He  made  me  not?  or  shall  the  thing  framed  say  of  him  that 
framed  it,  He  had  no  understanding?"  Isa.  29;  15,  16. 

Whoever  attempts  to  prosper  by  insincerity  in  the  field 
of  religion  will  quickly  learn  that  "the  joy  of  the  hypocrite 
is  but  for  a  moment."  Job  20;  5. 

If  we  would  see  sincerity  in  its  perfection  we  must 
turn  to  the  New  Testament  and  view  the  life  of  Jesus.  At 
no  time  in  His  life  was  He  other  than  sincere  and  genuine. 
Nothing  seemed  so  abhorent  to  Him  as  the  hypocrisy  that 
so  completely  dominated  the  social  life  of  His  time.  Again 
quoting  Jefferson,  "The  most  odious  word  upon  His  lips 
was  the  word  'hypocrite!''  Have  you  ever  wondered  why 
it  is  impossible  to  speak  that  word  without  it  falling  from 
the  lips  like  a  serpent?  It  is  because  His  curse  is  resting 
upon  it.  It  was  not  a  harsh  word  before  He  spoke  it,  but 
He  breathed  the  hot  breath  of  His  scorn  into  it  and  it  has 
been  ever  since  a  word  degraded  and  lost.  The  23rd 
Chapter  of  Matthew  is  a  good  expression  of  His  contempt 
for  insincerity. 

Imagine  the  scorn  upon  His  face  when  He  said : 

"Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  shut 
up  the  kingdom  of  heaven  against  men:  for  ye  neither  go  in  your- 
selves, neither  suffer  ye  them  that  are  entering  to  go  in. 

"Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye 
devour  widows'  houses,  and  for  a  pretence  make  long  prayer:  there- 
fore ye  shall  receive  the  greater  damnation. 

"Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye 
compass  sea  and  land  to  make  one  proselyte;  and  when  he  is  made, 
ye  make  him  twofold  more  the  child  of  hell  than  yourselves. 

"Woe  unto  you,  ye  blind  guides,  which  say,  Whosoever  shall 
swear  by  the  temple,  it  is  nothing;  but  whosoever  shall  swear  by 
the  gold  of  the  temple,  he  is  a  debtor! 

"Ye  fools  and  blind:  for  whether  is  greater,  the  gold,  or  the 
temple  that  sanctifieth  the  gold? 

*     *     *     * 

"Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye 
pay  tithe  of  mint  and  anise  and  cummin,  and  have  omitted  the 
weightier  matters  of  the  law,  judgment,  mercy,  and  faith:  these 
ought  ye  to  have  done,  and  not  to  leave  the  other  undone. 

"Ye  blind  guides,  which  strain  at  a  gnat,  and  swallow  a  camel. 


14  PROBLEMS  IN  GOSPEL  TEACHING 

"Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye 
make  clean  the  outside  of  the  cup  and  of  the  platter,  but  within 
they  are  full  of  extortion  and  excess. 

"Thou  blind  Pharisee,  cleanse  first  that  which  is  within  the 
cup  and  platter,  that  the  outside  of  them  may  be  clean  also. 

"Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye 
are  like  unto  whited  sepulchres,  which  indeed  appear  beautiful 
outward,  but  are  within  full  of  dead  men's  bones,  and  of  all  un- 
cleanness. 

"Even  so  ye  also  outwardly  appear  righteous  unto  men,  but 
within  ye  are  full  of  hypocrisy  and  iniquity. 

"Ye  serpents,  ye  generation  of  vipers,  how  can  ye  escape  the 
damnation  of  hell?" 

And  again: 

"When  thou  prayest,  thou  shalt  not  be  as  the  hypocrites  are: 
for  they  love  to  pray  standing  in  the  synagogues  and  in  the  corners 
of  the  streets  that  they  may  be  seen  of  men.  Verily  I  say  unto 
you,  they  have  their  reward.  But  when  thou  prayest,  enter  into 
thy  closet,  and  when  thou  hast  shut  the  door,  pray  to  thy  Father 
which  is  in  secret  and  thy  Father  which  seeth  in  secret  shall  reward 
thee  openly."  Matt.  6:5. 

It  is  in  the  genuineness  and  sincerity  of  Jesus  that  the 
human  heart  finds  the  security  for  which  it  yearns.  He  is 
"as  certain  as  the  morning  and  as  faithful  as  the  stars."  If 
sincerity  is  so  vital  a  part  of  the  true  Latter-day  Saint,  we 
may  be  fully  justified  in  making  it  an  immediate  objective 
in  all  the  lessons  taught  from  the  kindergarten  to  the  grave. 


QUESTIONS  FOR  DISCUSSION 

1.  Are  the  denunciations  of  Jesus  at  all  applicable  to  conditions 
and  practices  of  today?     How? 

2.  What  forms  of  insincerity  seem  most  persistent? 

3.  Which  of  these  may  be  called  hypocrisy? 

4.  What  is  the  duty  of  the  teacher  with  reference  to  them? 

5.  Show  that  sincerity  is  an  essential  characteristic  of  a  Latter- 
day   Saint. 

6.  How  does  belief  in  a  personal  God  and  in  a  literal  resurrection 
affect   sincerity? 

FOR  FURTHER  READING 

"Character  of  Jesus,"  by  Jefferson,  C,  E.  Thos.  Y.  Crowell  &  Co., 
Publishers, 


LESSON  2 

Religious  Objectives 
AN  EYE  SINGLE  TO  THE  GLORY  OF  GOD— LOVE 

In  the  previous  chapter  the  importance  of  sincerity  in 
religious  affairs  was  strongly  urged;  but  a  person  may  be 
sincere  and  still  be  striving  for  objectives  that  are  not  the 
most  worth  while,  or  may  be  entirely  wrong.  Much  of  the 
value  of  a  life  may  be  determined  by  the  purposes  that 
motivate  it. 

The  Latter-day  Saint,  having  taken  upon  himself  the 
name  of  Christ,  should  be  inspired  by  the  same  motives 
that  moved  the  Master. 

The  life  and  teachings  of  Jesus  can  be  best  understood 
only  when  considered  in  the  light  of  the  great  purpose 
which  dominated  His  life,  namely,  the  bringing  to  pass  of 
the  immortality  and  eternal  life  of  man.  He  said  this  is 
not  only  His  work,  but  His  glory.  If  this  motive  of  Jesus 
can  be  clearly  understood,  there  need  be  no  doubt  as  to 
the  purpose  that  should  dominate  one  who  takes  upon  him- 
self the  name  of  Christ. 

As  Jesus  was  constantly  guided  by  His  Father's  will  and 
gave1  all  glory  to  Him,  so  the  Latter-day  Saint  must  have  an 
eye  single  to  that  same  end.  When  He  taught  His  disciples 
to  pray,  "Thy  kingdom  come,  Thy  will  be  done  on  earth 
as  it  is  in  heaven,"  He  no  doubt  expected  them  to  work 
as  well  as  pray  for  that  desirable  condition.  Many  false 
conceptions  existed  among  the  Jewish  people  as  to  the 
nature  of  that  kingdom,  and  the  time  and  manner  of  its 
coming. 

"And  when  He  was  demanded  of  the  Pharisees  when  the  king- 
dom of  God  should  come,  He  answered  them  and  said,  'The  king- 
dom of  God  cometh  not  with  observation,  neither  shall  they  say, 
Lo  here!  or  lo  there!  for  behold,  the  kingdom  of  God  is.  within 
you.'"  Luke  17:20-21. 

In  a  very  literal  ser.se,  this  should  be  true  of  every  Latter- 
day  Saint.  Wherever  God  reigns  and  individuals  or  powers 


16  PROBLEMS  IN  GOSPEL  TEACHING 

are  under  His  control,  there  is  the  Kingdom  of  God.  So  if 
an  individual  enthrones  God  in  his  life,  and  gives  Him  con- 
trol and  direction  of  his  ambitions,  his  desires,  thoughts 
and  all,  so  that  all  his  decisions,  plans  and  conduct  are  dom- 
inated by  the  thought,  "What  would  Jesus  do?"  there  lit- 
erally is  the  kingdom  of  God  and  he  may  be  said  to  have 
an  eye  single  to  the  glory  of  God.  The  manner  of  thus 
bringing  about  the  kingdom  was  made  clear  by  Jesus  in 
answer  to  the  question  of  a  Pharisee  lawyer,  "Master,  which 
is  the  great  commandment  in  the  law?  Jesus  said  unto  him, 
'Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul  and  with  all  thy  mind.  This  is  the  first 
and  great  commandment,  and  the  second  is  like  unto  it: 
Thou  shalt  love  thy  neighbor  as  thyself.  On  these  two  com- 
mandments hang  all  the  law  and  the  prophets.' "  Matt. 
22:36-40. 

This  love,  then,  is  to  be  the  dominating  force  in  our  lives 
and  the  condition — the  goal  for  which  we  strive.  As  a 
further  explanation  as  to  how  we  may  acquire  the  fellow- 
ship and  companionship  of  the  Master  and  come  to  know 
Him,  whom  to  know  is  eternal  life,  Jesus  said,  "If  a  man 
love  me,  he  will  keep  my  words!  and  my  Father  will  love 
him,  and  we  will  come  unto  him  and  make1  our  abode  with 
him."  John  14:23. 

It  will  be  noticed  that  the  condition  of  this  companion- 
ship is  love.  Through  the  marvelous  power  of  love,  we  may 
bring  across  the  stretches  of  time  and  space,  whatever  is 
beautiful  or  desirable  and  sweeten  and  beautify  our  lives — 
"Oh  the  world  is  full  of  beauty  when  the  heart  is  full  of 
love." 

If  we  keep  constantly  in  mind  the  fact  that  we  come  to 
know  God  in  exactly  the  same  ways  that  we  come  to  know 
each  other,  by  close  association,  and  companionship  in 
work  and  play  and  travel,  and  that  we  may  enjoy  that  com- 
panionship through  a  love  of  Him;  we  shall  conclude  that 
no  Latter-day  Saint  should  begin  a  task,  a  journey  or  a 
pleasure  until  he  has  taken  his  Heavenly  Father  into  part- 
nership with  him. 

A  beautiful  incident  portraying  the  power  of  love  was 


RELIGIOUS  OBJECTIVES  17 

related  by  Dr.  Hindley  of  a  13  year  old  girl  in  France  who 
wrote  a  message  expressive  of  the  feeling  of  the  French 
children  for  those  of  America. 

"It  was  a  little  stream,  almost  a  brook.  A  bird  could  fly 
across  it  with  one  sweep  of  the  wing.  On  either  bank  were  tens 
of  thousands  of  men  locked  in  a  great  death  struggle.  They  were  so 
close  together  they  could  hear  each  other  in  common  conversation, 
but  the  distance  between  them  was  as  great  as  the  stars.  The 
distance  between  right  and  injustice. 

"The  Atlantic  ocean  is  three  thousand  miles  wide.  The 
strongest  gull  would  not  attempt  a  flight  across  it,  yet  across 
this  great  waste  of  water,  the  heart  of  America*  and  the  heart  of 
France  are  touching." 

To  summarize,  we  may  conclude  that  in  the  field  of  man's 
religious  interests,  more  might  be  expected  of  a  Latter-day 
Saint  than  of  any  other  religionist  because  of  the  soul- 
gripping  belief  in  a  personal  God;  the  belief  that  through 
diligent  study  and  faithful  performance  of  religious  duties, 
we  may  be  like  Him;  the  belief  in  a  literal  resurrection, 
and  the  possibilities  of  eternal  progress;  the  belief  in  the 
eternity  of  the  marriage  covenant  and  of  the  family  relation- 
ships; the  belief  that  the  Glory  of  God  is  intelligence,  and 
that  we  take  with  us  into  the  future  world,  the  results  and 
values  of  our  experiences  here.  Such  beliefs  ought  to 
prompt  one  to  the  full  discharge  of  his  duties. 

QUESTIONS  FOR  DISCUSSION 

1.  What  was  the  great  motive  that  dominated  the  life  of  Christ? 

2.  What  is  meant  by  "an  eye  single  to  the  glory  of  God?"  How 
may  the  kingdom  of  God  be  within  an  individual? 

3.  How  may  we  come  to  know  God? 

4.  How   can   this  knowledge  be   said  to   be   eternal  life?   What 
advantage    has    one    who    understands    the    gospel    over    those   who 
do  not? 

5.     Explain  how  the  Father  and  the  Son  may  come  and  make  Their 
abode  with  us. 

FOR  FURTHER  READING 

"Problems  of  Religion,"  by  Durant  Drake.  Houghton  Mifflin 
Company. 

"Citizenship,"    Milton    Reunion.      World    Book    Company. 


LESSON  3 

Civic  Objectives 

HONESTY  IN  CIVIC  AFFAIRS 

Turning  from  the  religious  to  the  civic  field  of  activity 
the  Latter-day  Saint  must  be  distinguished  for  his  honesty. 
The  stability  of  our  great  democracy  is  dependent  upon  the 
honesty  of  those  entrusted  with  responsibility  in  civic 
affairs. 

That  man  is  honest  who  in  his  conduct  among  his  fel- 
lows is  true  to  his  highest  ideals  of  truth  and  justice  and 
right.  It  was  Lincoln  who  said  when  asked  by  one  of  his 
constituents  whether  or  not  he  could  be  depended  upon  to 
keep  his  political  promises,  "You  have  my  promise,  and 
as  long  as  I  am  sure  that  the  keeping  of  my  promise  will 
contribute  to  the  cause  of  right  and  justice,  you  may  de- 
pend upon  my  keeping  it,  but  just  as  soon  as  I  discover  that 
the  keeping  of  my  promise  will  militate  against  the  cause 
cf  right  and  justice,  you  may  depend  upon  my  breaking 
it."  In  other  words,  Abraham  Lincoln  was  controlled  in 
his  conduct — political  and  otherwise — by  his  conception  of 
right  and  justice  rather  than  by  what  he  may  have  pre- 
viously promised  or  said. 

We  must  not  conclude  that  promises  are  to  be  made 
lightly,  or  that  it  is  a  slight  offense  to  break  them,  for 
truthfulness  is  one  of  the  forms  in  which  honesty  most  fre- 
quently expresses  itself,  and  one's  word  should  be  as  sacred 
as  his  bond,  but  the  honest  man,  let  us  repeat,  must  be  true 
to  his  highest  standards  of  right.  Emerson  says,  "Con- 
sistency is  the  hobgoblin  of  little  minds,  adored  by  petty 
statesmen,  philosophers  and  divines.  With  consistency,  a 
great  soul  has  positively  nothing  to  do."  But  the  civic 
world  would  go  to  wrack  if  each  individual  were  always 
to  be  guided  solely  by  his  individual  standards  of  right  and 
justice.  There  are  two  phases  of  every  act  involving  any 
moral  situation:  first,  the  psychological,  and  second,  the 
social.  In  all  our  civic  relationships,  the  standards  that 
have  evolved  from  the  experiences  of  the  past,  that  have 
been  tried,  tested  and  found  to  work  for  the  greatest  good  of 
the  greatest  number  must  guide  our  conduct  and  temper 
our  judgment. 


Civic  OBJECTIVES  19 

These  are  the  social  standards  that  must  control  our  lives, 
and  the  great  task  of  education  is  to  bring  about  a  unity 
of  the  psychological  or  personal  standards  with  these  so- 
cial and  civic  standards.  The  obligations  of  the  present 
generation  to  those  of  the  past  can  be  met  only  by  passing 
to  the  coming  generation  the  principles  of  our  great  de- 
mocracy upon  which  the  hope  of  the  future  rests.  In  a 
democracy,  no  man  can  be  an  honest  man  who  retuses  to 
play  his  part  and  to  pay  the  debt  which  he  honestly  owes  to 
the  generations  which  have  passed.  As  civic  obligations 
are  confined  to  those  involved  in  government,  no  one  can 
be  said  to  be  honest  who  is  not  willing  to  support  a  good 
government  in  all  the  social  organizations  of  which  he 
forms  a  part. 

Dr.  Hadley  in  his  "Standards  of  Public  Morality,"  says: 

"When  any  nation  looks  upon  law  as  a  thing  which  the  individual 
may  use  when  it  suits  him  and  evade  or  defy  when  it  does  not 
suit  him,  that  nation  is  losing  the  main  bulwarks  of  social  order.  To 
any  man,  whatever  his  position  in  the  state,  it  has  become  the 
paramount  political  duty  to  defend  the  sacredness  of  law,  not  only 
against  the  active  assaults  which  threaten  to  overthrow  it,  but 
against  the  more  subtle  and  dangerous  attacks  of  a  selfish  philosophy 
which  works  to  undermine  it.  He  must  regard,  and  persuade  others 
to  regard  liberty  and  the  privileges  which  go  with  it  as  trusts  to  be 
used  only  in  the  public  interest,  and  in  behalf  of  the  nation  as 
a  whole." 

In  the  organizations  of  the  church,  every  child  should 
be  trained  properly  to  respect  those  who  are  entrusted  with, 
and  held  responsible  for  the  control  of  a  social  unit,  and 
we  are  prepared  to  question  the  civic  honesty  of  one  who 
refuses  to  pay  this  honest  debt  he  owes  to  society. 

It  will  be  noticed  that  our  country  was  safe  when  guided 
by  Abraham  Lincoln  only  in  so  far  as  he  was  unselfishly 
devoted  to  the  maintaining  of  the  standards  of  right  and 
justice  involved  in  the  welfare  of  the  people  over  whom 
he  presided.  The  great  need  of  the  world  today  in  all  its 
civic  relationships  is  honest  men  and  women  in  all  positions 
of  leadership  and  an  honest  response  to  the  call  of  duty  in 
their  support  by  those  over  whom  they  preside.  The  imme- 
diate aim,  then,  in  all  our  classes  in  church  education  must 
be  to  awaken  a  keen  appreciation  of  all  our  obligations  to 


20  PROBLEMS  IN  GOSPEL  TEACHING 

the  past  and  the  present,  and  to  develop  a  civic  honesty  that 
will  not  stop  short  of  complete  liquidation  of  those  obliga- 
tions. This  is  the  honesty  that  should  characterize  the 
Latter-day  Saint  in  civic  affairs. 

No  teacher  can  be  said  to  have  done  his  full  -duty  who 
has  failed  to  impress  upon  his  students  the  civic  right- 
eousness of  obedience  to  proper  authority,  punctuality  to 
one's  appointments,  and  the  faithful  performance  of  the 
duties  and  privileges  of  the  franchise. 

Quoting  H.  C.  Hill  in  "Community  Life  and  Civic  Prob- 
lems," "The  Good  Citizen"  says: 

"I  am  a  citizen  of  America  and  an  heir  to  all  her  greatness  and 
renown.  The  health  and  happiness  of  my  own  body  depend  upon 
each  muscle  and  nerve  and  drop  of  blood  doing  its  work  in  its 
place. 

'4So  the  health  and  happiness  of  my  country  depend  upon  each 
citizen  doing  his  work  in  his  place. 

"I  will  not  fill  any  part  or  pursue  any  business  where  I  Can  live 
upon  my  fellow  citizen  without  doing  them  useful  service  in  return, 
for  I  plainly  see  that  this  must  bring  suffering  and  want  to  some 
of  them.  I  will  do  nothing  to  desecrate  the  soil  of  America,  or 
pollute  her  air  or  degrade  her  children — my  brothers  and  sisters. 

"I  will  try  to  make  her  cities  beautiful  and  her  citizens  healthy 
and  happy,  so  that  she  may  be  a  desired  home  for  myself  now,  and 
for  her  children  in  days  to  come." 

QUESTIONS  FOR  DISCUSSION 

1.  To   what   sources   may   be   traced    the   cause   of   the   attitude 
indicated  by  the  assertion,  "The  world   owes  me   a  living?" 

2.  If  it  be  true  that  children  sometimes  feel  that  by  attending 
Primary   or   Religion    Class,   they    are   putting    someone   under   ob- 
ligations  to   them   what   is   the  cause?      What   is   the  cure? 

3.  What  are  the  effects  upon  children  of  an  uHer  disregard  for 
the  teacher's  authority,  and  the  resultant  disorder  sometimes  found 
in    some   classes?      What   is    the   remedy?      Do    the    evils   in    such 
classes  sometimes  outweigh  the  advantages? 

4.  What  is  the  best  method  of  securing  an  honest  response  from 
children  to  the  civic  obligation  of  respect  for  authority? 

5.  How  is  the  disregard  of  authority  in  Primary  classes  related 
to  the  outlaw  spirit  in  civic  affairs? 

FOR  FURTHER  READING 

"Problems  of  Conduct,**  Durant  Drake,  Houghton  and  Mifflin 
Company. 

"Moral  Principles  of  Education,"  John  Dewey,  Houghton  Mifflin 
Company. 


LESSON  4 

Civic  Objectives 

THE  SOCIALIZED  CONSCIENCE 

We  have  said  that  in  civic  affairs,  the  Latter-day  Saint 
should  be  controlled  and  guided  by  a  socialized  conscience. 
That  this  objective  may  be  clearly  understood,  a  definition 
of  terms  is  necessary.  There  are  many  misconceptions  of 
the  nature  of  conscience  and  of  its  function.  It  is  the 
endowment  that  most  clearly  distinguishes  mankind  from 
the  lower  animals.  Coffin  thinks  "It  would  not  be  in- 
consistent to  invest  conscience  with  divine  sanction;  to  see 
in  it  one  of  God's  methods  of  revealing  His  will  to  man. 
Indeed  it  has  been  regarded  by  some  thinkers  as  the  direct 
voice  of  God — an  inner  Divine  Light  making  plain  the  way 
of  righteousness.  While  modern  psychology  would  refuse 
to  accept  this  simple  statement  of  it,  neverthless,  if  it  is 
not  the  voice  of  God  in  the  mind  of  man,  it  at  least  speaks 
for  those  powers  in  human  nature  which  raise  him  above 
the  animals  and  link  him  to  what  is  highest  in  reality." 

A  careful  study  of  conscience  will  reveal  the  fact  that  its 
function  is  not  to  determine  what  is  right,  but  rather  to 
impel  us  to  do  right,  leaving  to  our  judgment  and  experi- 
ence to  distinguish  between  right  and  wrong.  Conscience 
will  approve  our  doing  whatever  we  feel  to  be  right  though 
we  may  discover  subsequently  that  we  were  wrong,  after 
which,  it  will  disapprove  our  doing  the  thing  it  had 
formerly  approved.  Conscience,  as  defined  by  most  care- 
ful psychologists,  is  the  better  self  upon  the  judgment  seat. 
It  functions  only  when  there  is  a  problem  involving  right 
and  wrong.  In  other  words,  conscience  is  the  term  we  apply 
to  the  whole  of  consciousness  in  its  intellectual,  emotional 
and  volitional  aspects,  as  it  evaluates  moral  problems.  - 

Conscience  will  be  said  to  be  socialized  when  sccial  in- 
terest and  welfare  are  evaluated  and  considered  in  the  spirit 
of  unselfishness  and  justice.  In  other  words,  when  we  love 
our  neighbor  as  ourselves. 


22  PROBLEMS  IN  GOSPEL  TEACHING 

The  study  of  individual  differences,  of  widely  varying 
experiences  and  environment  leads  us  to  the  conclusion  that 
what  would  be  right  in  dealing  with  one  individual  might 
be  wrong  when  the  situation  involved  other  individuals,  so 
that  the  socialized  conscience  must  be  guided  by  careful 
study  and  sympathetic  consideration  to. avoid  injustice.  It 
is  impossible  to  say  what  is  right  without  a  careful  analysis 
and  consideration  of  the  social  situation  involving  the  prob- 
lem. Herice  we  say  that  a  socialized  conscience  involves 
intelligence — as  to  the  elements  concerned;  purpose — to  de- 
termine and  measure  progress ;  prudence — to  avoid  rash  and 
hasty  judgments;  justice— to  evaluate  properly  all  the  in- 
terests involved;  and  good  will — the  basis  of  Christian 
judgment.  The  conduct  of  a  Latter-day  Saint  in  all  social 
affairs,  then,  should  be  guided  by  intelligence,  purpose, 
prudence,  justice  and  good  will. 

This  socialized  conscience  can  best  be  realized  only  when 
rooted  in  the  knowledge  of  God  as  Friend  and  Father,  and 
the  consideration  of  mankind  as  a  common  brotherhood. 
In  other  words,  we  cannot  hope  to  develop  thoroughly  a 
socialized  conscience  without  the  conception  of  the  Father- 
hood of  God  and  the  brotherhood  of  man.  Dr.  Betts  states 
three  great  requirements  which  life  puts  on  the  child  and 
every  individual:  first,  Fruitf ul_jCnowledge ;  knowledge  of 
religious  truth  that  can  be  set  at  work  Tn  the  daily  life  of 
the  child  now,  and  in  the  years  that  lie  ahead.  Second, 
Right  Attitudes;  the  religious  warmth,  responsiveness,  in- 
terests, ideas,  loyalties,  and  enthusiasms  which  lead  to  ac- 
tion and«to  a  true  sense  of  what  is  most  worth  while.  Third, 
hkill  in  Living;  the  power  and  will  lo  use  the  religious 
knowledge  and  enthusiasms  supplied  by  education  in  shap- 
ing the  acts  and  conduct  of  the  daily  life. 

To  summarize:  the  immediate  objectives  of  all  our  teach- 
ings as  they  relate  to  our  civic  interests  as  they  mark  the 
Latter-day  Saint  are:  first,  Honesty  of  response  to  the  call 
of  all  civic  obligations;  second,  That  all  actions  involved 
in  civic  affairs  should  be  animated  by  the  socialized  con- 
science. We  may  assume  that  the  Latter-day  Saint  may  be 
distinguished  from  other  religionists  in  his  civic  behavior 


Civic  OBJECTIVES  23 

because  of  his  belief  in  the  God-inspired  nature  of  the  Con- 
stitution, because  it  is  a  part  of  his  religion  to  be  "subject 
to  all  political  officers  to  whom  he  may  owe  allegiance,  and 
to  honor,  obey  and  sustain  the  law;  and  because  of  the 
perfect  organization  in  the  Church  in  which  he  is  constantly 
trained  in  team  work  and  respect  for  leadership. 

He  acquires  the  socialized  conscience  with  greater  facility 
becaus3  he  feels  more  deeply  the  reality  of  the  Fatherhood 
of  God  and  the  brotherhood  of  man.  He  is  taught  that  in 
very  deed  he  is  his  brother's  keeper. 

QUESTIONS  FOR  DISCUSSION 

1.  What   social   relationships  impose  claims   upon  us? 

2.  What  are  these  claims? 

3.  What  general  duties  do  we  owe  our  fellows? 

4.  What  is  the  function  of  conscience? 

5.  When  can  conscience  be  said  to  be  socialized? 

6.  Does  it  sometimes  disapprove  what  it  formerly  approved? 

7.  Under    what   conditions? 

8.  What  is  there  in  the  Gospel  that  makes  for  the  socialized  con- 
science? 

9.  How  can  it  best  be  developed  in  children? 

10.     Show  that  in  order  to  be  a  Latter-day  Saint  one's  conscience 
must  be  socialized. 

FOR  FURTHER  READING 
"The  Socialized  Conscience,"  Joseph  H.  Coffin.  Warwick  and  York. 


LESSON  5 

Vocational  Objectives 
TRUSTWORTHINESS 

We  now  come  to  the  consideration  of  objectives  that 
should  characterize  the  Latter-day  Saint  in  the  industrial 
or  vocational  field.  Ours  is  a  practical  and  every  day 
religion. 

It  should  affect  our  behavior  and  our  point  of  view  in 
all  of  life's  interests.  The  vocational  world  demands  men 
and  women  who  can  be  trusted,  hence  trustworthiness  should 
be  an  objective  for  which  every  Latter-day  Saint  should 
strive. 

The  trustworthiness  of  a  man  is  dependent  upon  first,  his 
self-control;  second,  his  sense  of  values;  third,  his  ideals — 
which  are  made  up  of  his  tastes,  attitudes  and  standards — 
and  fourth,  by  his  habits. 

It  is  said — and  we  think,  truthfully — that  man's  great- 
est problem,  and  his  supreme  test  is  his  mastery  of  self. 
No  man  can  be  trusted  who  can  be  swayed  from  the  right 
by  external  forces;  who  is  a  human  sail  boat,  driven  and 
drawn  by  every  wind  of  passion  or  appetite,  when  .he 
should  be  a  steam  boat,  driven  by  powers  within  to  act  in 
the  right  direction.  Happy  is  the  man  who  can  truthfully 
say,  "I  am  the  master  of  my  fate,  I  am  the  captain  of  my 
soul." 

Perhaps  the  greatest  element  in  self-control  has  to  do 
with  moral  purity.  A  tree  that  is  rotten  at  the  heart  is  likely 
to  come  down  with  a  crash  when  the  tempest  arises,  so  a 
man  who  is  rotten  at  heart,  comes  down  in  ruin  when  the 
tempests  of  passion  assail  him.  The  rot  of  society  we  call 
immorality,  because  it  eats  out  the  heart  of  life,  which  is 
morality.  He  is  morally  strong  whose  will  is  disciplined  to 
act  habitually  in  view  of  those  motives  which  release  the 
soul  from  bondage  to  low  and  selfish  desires,  and  makes  the 
conscience  regal  in  the  life. 

Temptation  does  not  arise  in  outer  objects,  but  in  the 


VOCATIONAL  OBJECTIVES  25 

lust  of  the  mind  for  those  objects.  It  is  the  business  of 
church  education  to  elevate  and  purify  the  tastes,  to  en- 
lighten and  temper  the  attitudes,  and  to  establish  standards 
of  honesty  that  may  be  depended  upon  to  stand  the  tests 
of  economic  and  social  life. 

Many  of  the  failures  of  life  have  been  due  to  a  perverted 
sense  of  values,  in  which  the  temporary  gratification  of 
some  desire  outweighs  the  eternal  values  of  truth  and  honor. 

The  importance  of  trustworthiness  in  the  industrial  and 
vocational  world  cannot  be  fully  understood  except  by  a 
contemplation  of  what  the  world  would  be  if  no  one  were 
trustworthy.  If  sincerity  is  the  fundamental  virtue  in  the 
religious  life,  without  which  the  whole  structure  comes 
tumbling  down  in  ruin,  then  trustworthiness  is  the  founda- 
tion principle  upon  which  the  industrial  and  vocational 
world  rests.  We  are  not  far  wrong  when  we  say  that  nine 
tenths  of  the  failures  in  the  industrial  world  are  due  to  the 
lack  of  it  somewhere. 

The  highly  specialized  industrial  life  of  the  factories  and 
the  shops  in  which  men  and  women  are  merely  cogs  in  great 
machines  has  brought  the  world  into  such  a  state  of  inter- 
dependence that  the  success  of  any  institution  is  dependent 
upon  the  trustworthiness  of  all  its  members.  Veracity,  with 
the  related  virtues  of  honesty,  trustworthiness,  fidelity  and 
the  like,  tends  to  take  precedence  in  the  modern  business 
world  over  such  virtues  as  humility — so  prized  in  the  mid- 
dle ages — or  the  militant  virtues  of  courage  and  honor  as 
expressed  in  the  age  of  chivalry.  The  shift  in  the  position 
of  these  virtues  due  to  the  demands  of  the  industrial  world, 
bring  into  great  demand  the  man  and  woman  who  can  be 
trusted.  Thus  modern  life  becomes  a  great  school  for  the 
development  of  the  virtues  upon  which  its  stability  rests, 
and  men  and  women,  boys  and  girls  are  impelled  to  be 
trustworthy  because  it  pays — the  world  puts  a  premium  on 
such  conduct.  From  the  house-maid  in  the  home  to  the 
manager  of  a  great  railroad  system,  through  all  the  thou- 
sands in  intermediate  activities,  the  virtue  of  dependability, 
or  trustworthiness  is  being  recognized  and  rewarded. 

But,  if  these  people  who  make  up  the  industrial  world 


26  PROBLEMS  IN  GOSPEL  TEACHING 

are  dependable  only  because  it  pays,  then  we  have  a  con- 
dition where  every  man  has  his  price,  and  when  the  tempta- 
tion of  great  financial  gain  outweighs  the  economic  value  of 
honesty  and  integrity,  then  we  view  the  too  frequent  spectacle 
of  moral  wreckage.  Not  until  the  standards  that  hold  men 
to  the  faithful  performance  of  duty  are  more  deeply  rooted 
than  in  the  social  and  economic  interests  and  are  sustained 
and  re-inforced  by  a  consciousness  of  the  values  of  true 
religion,  can  society  be  spared  the  shock  coming  from 
the  capitulation  of  people  in  positions  of  trust.  Trustworthi- 
ness must  be  more  than  policy  and  a  business  asset;  it  must 
be  a  religion.  All  other  things  being  equal,  the  Latter-day 
Saint  who  from  his  childhood  has  been  influenced  and  in- 
spired by  such  songs  as  "Dearest  children,  God  is  near  you, 
watching  o'er  you  day  and  night,  and  delights  to  own  and 
bless  you,  if  you  strive  to  do  what's  right,"  and,  "Do  what 
is  right,  let  the  consequence  follow  *  *  *  God  will 
protect  you,  do  what  is  right,"  such  a  person  will  be  better 
fitted  for  the  responsibilities  of  industrial  and  economic 
life. 

This  brings  us  forcibly  to  the  conclusion  that  we  are 
neglectful  of  our  plain  duty  when  we  fail  to  see  that  in  all 
the  classes  and  organizations  of  the  church,  we  hold  in 
mind  this  one  of  the  immediate  objectives,  and  make  for 
trustworthiness,  a  prominent  place  in  all  our  teaching. 

QUESTIONS  FOR  DISCUSSION 

1.  Show  how  trustworthiness  is  dependent  upon  self-control.  Upon 
sense  of  values.     Upon  ideals.     Upon  habits. 

2.  What   conditions    in   the   modern   world   tend   to    make   trust- 
worthiness more  in  demand  than  humility? 

3.  Justify  the  statement  that  immorality  is  the  rot  of  society. 

4.  How  is  morality  related  to  trustworthiness? 

5.  How  does  Mormonism  lend  itself  to  trustworthiness? 

6.  What  opportunities  arise  in  our  classes  for  its  development? 

7.  How  is  it  best  developed? 

FOR  FURTHER  READING 

"Problems  of  Boyhood,"  Franklin  W.  Johnson.  The  University  of 
Chicago  Press. 

"Standards  of  Public  Morality,"  Arthur  T.  Hadley,  The  Mac- 
millan  Company. 


LESSON  6 

Vocational  Objectives 
INDUSTRY  AND  EFFICIENCY 

It  must  be  a  part  of  the  religion  of  a  Latter-day  Saint 
to  fill  his  place  and  do  his  job  in  the  industrial  world  as 
well  as  he  can.  Paul  in  his  letter  to  the  Thessalonians  made 
clear  to  them  that  industry  was  a  part  of  their  religion  in 
those  words: 

"For  > ourselves  know  how  ye  ought  to  follow  us;  for  we 
behaved  not  ourselves  disorderly  among  you;  not  because  we 
had  not  power,  but  to  make  ourselves  an  ensample  unto  you  to 
follow  us.  For  even  when  we  were  with  you,  this  we  com- 
manded you,  that  if  any  would  not  work,  neither  should  he  eat, 
For  we  hear  that  there  are  some  among  you  disorderly,  working  not 
at  all,  but  are  busy  bodies.  Now,  them  that  are  such,  we  command 
and  exhort  that  with  quietness  they  work  and  eat  their  own  bread, 
But  ye,  brethren,  be  not  weary  in  well  doing."  II  Thessalonians 
3:  7-13. 

And  in  our  modern  scripture: 

"Let  every  man  be  diligent  in  all  things  and  the  idler  shall  not 
have  place  in  the  church  except  he  rep  nt  and  mend  his  ways." 
Doc.  and  Cov.  75:29. 

And: 

"Thou  shalt  not  be  idle;  for  he  that  is  idle  shall  not  -eat  the 
bread  nor  wear  the  garments  of  the  laborer."  Doc.  and  Cov.  42;  42. 

"He  only  seems  to  me  to  live  and  to  make  wise  use  of  life 
who  sets  himself  some  serious  work  to  do  and  seeks  the  end  of  a 
task  well  and  skillfully  performed."  Sallust. 

The  success  achieved  by  any  man  in  the  performance  of 
any  task  in  the  industrial  or  vocational  world  depends  upon, 
first,  his  clearly  defined  ideals;  second,  his  industry;  third, 
competent  counsel;  fourth,  a  square  deal;  fifth,  possession 
of  the  technique  required  for  the  job. 

"If  a  man  does  not  know  to  what  port  he  is  steering,  no  wind 
is  favorable  to  him."  Seneca. 


28  PROBLEMS  IN  GOSPEL  TEACHING 

The  Latter-day  Saint  who  takes  his  religion  into  his 
daily  tasks,  or  in  other  words,  who  makes  his  work  a  part 
of  his  religion  will  find  in  Mormonism,  a  remarkable 
stimulus  and  support.  He  will  go  to  his  daily  work,  sup- 
ported and  strengthened  by  such  thoughts  as: 

I  shall  ask  no  more  than  a  fair  start  and  an  equal  chance. 

I  shall  do  the  job  that  is  mine  as  well  as  I  can  in  the 
spirit  of  appreciation  of  what  others  have  done  and  are  do- 
ing for  me. 

I  shall  profit  by  the  achievements  of  the  past  and  the 
specially  trained  workers  of  today,  by  seeking  their  counsel 
and  co-operation,  and  shall  try  to  reciprocate  by  making 
my  contribution  to  the  general  welfare. 

I  shall  accord  to  others  the  square  deal  I  shall  expect 
for  myself. 

I  shall,  by  diligent  practice  and  study,  acquire  the 
technique  that  will  enable  me  to  do  the  job  as  well  as  it  can 
be  done. 

If  I  can  stand  at  the  head  of  my  class,  I  will,  but  only 
when  I've  earned  the  right  through  honest  effort. 

I  will  respect  and  honor  all  worthy  toil. 

I  will  thank  God  every  day  for  the  opportunity  of  work- 
ing with  my  fellows,  and  ask  Him  to  help  me  to  fill  my 
place  and  do  my  job  as  well  as  I  can  do  it. 

It  is  said  that  religion  in  the  best  sense  of  the  word  is 
the  devotion  of  the  heart  and  will  to  some  great  ideal  of 
life. 

Carver  has  devoted  an  entire  book  to  a  discussion  of 
Religion  and  work,  entitled,  "The  Religion  Worth  Having" 
in  which  he  says: 

"If  we  can  add  the  motive  of  religious  enthusiasm  to  the  other 
motives  which  now  impel  us  to  useful  effort,  we  shall,  under  the 
double  stimulus  of  these  combined  motives,  apply  more  energy  to 
useful  ends  than  we  are  now  doing.  That  means  progress!" 

And  again: 

"That  the  practical  spirit  with  the  productive  aim  is  to  dominate 
the  religion,  the  morality  and  the  civilization  of  the  future,  we  may 
safely  predict.  This  will  be  the  dominating  spriit,  because  any 
religion,  whatever  its  name,  any  system  of  morality,  whatever  its 


VOCATIONAL  OBJECTIVES          29 

origin,  any  civilization,  wherever,  or  by  whatever  people  it  is  de- 
veloped, which  is  dominated  by  such  a  spirit  as  this,  will  be  able 
to  hold  dominion  over  all  others,  or  to  exterminate  them  altogether." 

The  Latter-day  Saint  in  possession  of  such  a  religion 
should  in  humility  and  gratitude,  pray  as  did  Benjamin 
Franklin : 

"Father!  increase  in  me  that  wisdom  which  discovers  my  truest 
interest.  Strengthen  my  resolution  to  perform  what  that  wisdom 
dictates.  Accept  my  kind  offices  to  Thy  other  children  as  the 
only  return  in  my  power  for  Thy  continual  favors  to  me." 

QUESTIONS  FOR  DISCUSSION 

1.  What  incentives  has  the  Latter-day  Saint  to  fill  his  place  and 
do   his  job  well? 

2.  What  is  the  effect  of  idleness  upon  an  individual? 

3.  What  is  the  influence  of  idleness  upon  others? 

4.  Distinguish  between  an  idler  and  a  worthy  object  of  charity. 

5.  How  can  a  man  make  his  work  a  part  of  his  religion? 

6.  How    can    the    desire    to    be    industrious    and    efficient    be 
awakened  in  children? 

7.  What  do  you  understand  by  a  square  deal? 

8.  What  is  it  that  makes  one  religion  better  than  another? 

9.  How  does  Mormonism  meet  the  demand? 

FOR  FURTHER  READING 

"Twelve  Principles  of  Efficiency,"  Harrington  Emerson,  The 
Engineering  Magazine. 

"Education  for  Social  Efficiency,"  King.  D.  Appleton  and  Com- 
pany. 

"How  to  Teach  Religion,"  George  H.  Belts.    The  Abingdon  Press. 

"The  Religion  Worth  Having,"  by  Carver.     Houghton  Mifflin  Co. 


PART  II 

How  Objectives  in  Religious  Education  are 

Made  to  Function  Through  the  Major 

Institutions  of  Society 

BY  OLIVER  C.  DALBY 


LESSON  7 

SPIRITUAL  AIMS  AND  METHODS  IN  OUR  TEACHING 
Need  of  Better  Methods  in  Our  Teaching 

At  the  very  outset  of  our  inquiry  into  the  manner  of 
functioning  of  the  objectives  discussed  in  Part  I  of  this 
treatise,  the  inquiry  arises  whether  the  spiritual  aims  and 
methods  employed  in  our  teaching  of  morals  and  religion 
are,  or  should  be,  different  in  any  respects  from  the  aims 
and  methods  employed  by  other  religious  denominations, 
and  if  so,  may  we  expect  a  different  response  from  the  sub- 
jects of  our  teaching? 

Before  these  questions  can  be  answered  intelligently,  it  is 
essential  that  we  know  what  our  aims  are,  what  results  are 
desired,  and  what  elements  we  have  to  work  with. 

Before  addressing  ourselves  to  aims  let  a  word  be  said 
about  methods.  As  time  goes  on  we  come  to  recognize  more 
and  more  the  need  of  pedagogical  methods  in  our  rtngious 
instructions.  But  there  are  those,  even  among  our  teachers, 
who  are  antagonistic  to  these  methods.  They  seem  to  feel 
that  to  make  teaching  of  religion  conform  to  "scientific 
methods"  is  to  discredit  and  minimize  the  spiritual  element. 

Such  a  view  is  both  narrow  and  unwise.  There  is  no 
matter  of  such  importance,  none  that  so  concerns  Latter- 
day  Saints,  as  getting  their  children  grounded  in  the  Faith. 
In  our  efforts  to  reach  this  end,  we  cannot  afford  to  neg- 
lect anything  that  gives  promise  of  success.  The  new 
movement  we  call  "Teacher  Training"  is  an  attempt  to 
apply  some  of  the  principles  of  modern  education  to  teach- 
ing morals  and  religion,  and  incidentally  to  fit  our  host  of 
untrained  teachers  better  for  their  important  calling. 

Aims  in  Teaching 

There  are  certain  aims  in  our  teaching  that  must  never 
be  lost  sight  of.  Among  them  are,  the  development  of 
faith,  the  building  of  character,  and  the  fostering  of  spirit- 
uality. These  are  closely  related  and  the  training  of  one 


34  PROBLEMS  IN  GOSPEL  TEACHING 

tends  toward  the  growth  of  the  others.  For  instance,  so  to 
train  our  pupils  that  their  faith  in  the  gospel  will  ripen  in- 
to knowledge,  and  that  out  of  that  knowledge  will  evolve  a 
desire  to  "love  God  and  our  neighbor  as  ourselves,"  is  but 
a  development  of  character.  It  should  be  clear  to  our  minds 
that  faith,  love,  and  character  grow  in  an  orderly  fashion 
and  not  in  any  haphazard  way.  In  order,  then,  to  get  a 
sound  and  right  growth,  our  pupils  must  be  fed  the  right 
spiritual  food. 

Character  Building 

It  is  said  that  "Character  is  the  sum  of  all  our  choices." 
If  this  be  true  then  so  to  train  our  pupils  as  to  make  right 
choices  should  be  back  of  all  of  our  teaching.  A  true  Lat- 
ter-day Saint  can  be  nothing  more  than  one  who  in  all  his 
relations  in  life  desires  right  things,  who  in  the  past  has 
chosen  rightly,  and  who  in  the  future,  because  of  his  qual- 
ities of  mind,  and  his  enjoyment  of  God's  spirit,  is  able 
and  willing  to  continue  such  choices. 

It  was  said  but  a  moment  ago  that  in  our  effort  to  train 
the  individual  in  this  quest  for  right  character  we  should 
know  the  elements  with  which  we  have  to  work.  Of  these 
there  are  two  of  chief  importance:  first,  the  inherited  per- 
sonality, with  all  its  original,  God-given,  developing  qual- 
ities, tendencies,  instincts  and  powers;  and,  second,  the 
truths  of  God's  laws  as  related  to  these. 

In  order  that  he  may  be  led  to  make  right  choices,  it  is 
important  that  the  teacher  keep  in  mind  that  the  personality 
of  the  pupil  is  the  vital  thing,  and  that  all  truths  and 
systems  are  to  be  adapted  to  the  child,  and  not  that  the  child 
is  to  be  bent  to  fit  the  logic  of  the  subject  which  is  being 
taught.  In  our  religious  education  teachers  often  fall  into 
the  error  of  letting  their  mature  ideas  of  a  subject,  rather 
than  the  pupil,  dominate  their  teaching.  It  must  not  be 
overlooked  that  the  pupil's  nature,  just  as  his  conception 
of  the  size  of  the  earth,  is  a  growing  thing. 

The  sacredness  of  the  spiritual  nature  does  not  make  it  an 
exception  to  the  principle  that  the  pupil  is  the  pivot  around 
which  all  instruction  centers.  The  material  of  instruction  is 


SPIRITUAL  AIMS  AND  METHODS  35 

always  less  sacred  than  the  object  of  instruction.  The  only 
value  that  the  Bible,  or  any  other  book  used  as  a  text,  has  is 
that  the  material  it  contains  may  be  used  to  teach  pupils. 
But  this  material  must  be  used  solely  with  the  child's  needs 
in  view  and  not  in  the  way  it  has  been  organized  and  inter- 
peted  by  o.ur  mature  thinking.  If  the  child  is  not  interested, 
it  is  a  sure  sign  that  we  have  either  selected  the  wrong  ma- 
terial, or  presented  it  in  an  incomprehensible  or  uninterest- 
ing manner.  What  is  needed  is  enlightened  common  sense 
applied  to  the  proper  development  of  the  child — physical, 
mental,  and  spiritual.  This  is  religious  pedagogy.  Our 
test  must  be  so  to  apply  truth  as  to  develop  that  peculiar 
spiritual  nature  that  makes  Latter-day  Saints  who  shall  have 
both  the  power  and  the  disposition  to  make  right  choices  in 
life. 

Spiritual  Development 

Training  to  make  right  choice's  always  contains  a  spirit- 
ual element.  It  is  a  sort  of  conscience  builder. 

It  is  not  according  to  the  economy  of  God  that  men 
should  be  forced  into  His  kingdom.  He  has  given  into  our 
power  to  choose  the  path  we  would  pursue.  He  invites  us 
to  His  service.  But  He  has  said: 

"I  have  set  before  you  life  and  death,  blessing  and  cursing:  there- 
fore choose  life  and  both  you  and  your  seed  shall  live:  That  thou 
mayest  love  the  Lord  thy  God,  and.  that  thou  mayest  cleave  unto 
him:  for  he  is  thy  life  and  the  length  of  thy  days."  Deut.  3;  19,  20. 

Spirituality,  like  faith,  is  a  growth.  It  grows  from 
within,  but  is  fed  from  without.  To  get  our  pupils  to  re- 
spond in  such  a  way  as  to  develop  spirituality;  so  to  teach 
them  that  they  will  make  right  choices;  to  stimulate  right 
action  from  the  individual  members  comprising  our  classes, 
and  to  make  sure  that  these  actions  may  become  permanent 
states,  should  be  our  aim.  What  we  want  is  to  get  moral 
and  religious  results. 

Spirituality  does  not  develop  from  the  mere  making  of 
right  choices,  but  from  right  choices  acted  upon.  So  that 
our  purpose  is  not  primarily  to  store  the  pupils'  minds 
with  moral  or  religious  truths,  but  to  induce  those  who 
know  the  truths  to  act  upon  that  knowledge.  We  are  the 


36  PROBLEMS  IN  GOSPEL  TEACHING 

directors  of  the  will.  We  are  the  trainers  of  the  conscious 
forces  of  life.  We  are  the  engineers  of  the  mental  and 
spiritual  machinery  of  human  minds.  We  are  the  con- 
ductors on  the  road  of  human  destiny — what  a  tremendous 
responsibility,  fcut  how  great  the  reward  if  we  succeed  in 
keeping  the  machinery  in  such  motion  as  will  inspire,  stimu- 
late, uplift,  even  though  it  be  but  one  soul  in  his  climb  to- 
ward the  better  life. 

QUESTIONS  FOR  DISCUSSION 

1.  What  is  the  primary   aim  of   our  instruction   in   morals   and 
religion? 

2.  What   advantages   does   a    teacher   trained    in    pedagogy   have 
over  one  not  so  trained? 

3.  What    if    any    distinction    do    you    make    between    the    man's 
spiritual  or  moral  nature  and  his  bodily  or  mental  characteristics? 

4.  Define   character. 

5.  What  is  meant  by  making  choices?     Give  illustrations. 


LESSON  8 
PERTAINING  TO  KNOWLEDGE 

Know ledge  Defined 

There  is  a  word  very  much  in  use  among  psychologists 
called  "Apperception."  It  is  a  very  useful  word,  but  it 
sometimes  has  an  alarming  effect  on  teachers  who  are  un- 
familiar with  its  meaning.  It  really  means  nothing  more 
than  taking  a  thing  into  the  mind  and  assimilating  it  with 
something  that  is  already  there.  Every  impression  we  get 
from  without,  no  matter  what  it  is,  no  sooner  enters  con- 
sciousness than  it  makes  connection  with  something  already 
in  the  mind  and  produces  what  we  call  a  reaction.  This 
taking  in  and  commingling  and  resulting  in  the  process  of 
association  of  ideas  is  apperception. 

But  it  is  something  more.  If  our  stock  of  ideas  is  large, 
if  that  which  we  have  perceived  in  the  past  is  arranged  in  an 
orderly  fashion  in  our  mind,  if  it  is  adequate  to  meet  the 
needs  of  the  incoming  impressions,  then  we  are  educated, 
we  are  in  possession  of  knowledge.  The  more  adequate  our 
stock  of  ideas  the  greater  our  knowledge.  This  is  only 
another  way  of  saying,  the  greater  our  experience,  the 
greater  our  knowledge,  and  the  more  uniformly  appropriate 
is  our  behavior  likely  to  become.  All  this  does  not  seem 
difficult  to  understand. 

Training  for  Knowledge 

But  what  you  will  want  to  know  is  how  we  are  to  train  so 
as  to  increase  our  stock  of  ideas.  That  is  a  fair  question, 
and  is  partially  answered  by  saying:  Such  a  training  as 
will  develop  the  whole  man:  body,  mind,  and  spirit.  The 
treatment  of  man  as  body,  mind,  and  spirit  is  likely  to  be 
misleading.  Man  is  not  made  up  of  separate  entities,  with 
different  agencies  for  the  training  of  each.  While  we  some- 
times resort  to  the  gymnasium  for  our  physical  develop- 
ment, and  to  the  public  schools  for  our  mental  training, 
and  leave  to  the  church  our  spiritual  instruction,  yet  we 


38  PROBLEMS  IN  GOSPEL  TEACHING 

are  by  no  means  persons  without  unity.  The  three  must 
go  together  in  any  intelligent  plan  for  religious  training. 
It  has  been  said: 

"There  is  hardly  a  clearer  lesson  in  modern  phychology  than  the 
unity  of  man,  mind  and  body.  One  may  like  it  or  one  may  nor 
like  it;  it  makes  no  difference.  We  are  not  now  disembodied  spirits, 
whatever  we  may  be  hereafter;  we  are  in  the  body;  we  have  to  get  on 
with  the  bodyt;  and  we  have  to  study  the  conditions  of  the  body, 
if  we  expect  to  make  such  achievements  as  we  ought  to  make  in 
our  moral  and  spiritual  lives." 

It  is  well,  then,  that  teachers  of  religion  learn  to  recog- 
nize the  relation  between  body,  mind  and  spirit.  Any  at- 
tempt to  develop  one  at  the  expense  of  the  other  is  almost 
certain  to  prove  disastrous.  To  educate  the  body  of  man 
alone  tends  to  make  him  brutish,  to  educate  his  mind  alone 
tends  to  scepticism,  to  educate  his  spirit  alone  tends  to 
make  him  narrow  and  bigoted,  but  to  educate  the  whole 
man,  body,  mind  and  spirit,  is  to  enlarge  the  noblest  work 
of  God. 

It  cannot  be  too  strongly  urged  that  as  teachers  with  the 
divine  message  of  the  gospel,  we  be  also  charged  with  the 
Spirit  of  God.  I  have  said  elsewhere  that  our  special  mis- 
sion as  church  members,  but  with  special  application  to  us 
as  teachers,  is  to  live  and  to  teach  the  gospel.  That  is  the 
'function  of  our  church;  as  it  is  the  function  of  each  in- 
dividual member.  That  is  our  function  as  teachers.  To 
train  our  pupils  that  their  lives  will  so  function  is  our 
special  calling. 

"But  there  is  still  a  higher  and  more  fruitful  stage  in  learning. 
It  is  found  in  the  study  of  the  uses  and  applications  of  knowledge. 
No  lesson  is  learned  to  its  full  and  rich  ending  till  it  is  traced 
to  its  connections  with  the  great  working  machinery  of  nature  and 
life.  Nature  is  not  an  idle  show,  nor  is  the  Bible  a  mass  of  old 
wives'  fables.  Every  fact  has  its  uses,  and  every  truth  its  ap- 
plication, and  till  these  are  found  the  lesson  lies  idle  and  useless 
as  a  wheel  out  of  gear  with  its  fellows  in  the  busy  machinery. 
The  practical  relations  of  truth,  and  the  forces  which  lie  hid 
behind  all  facts,  are  never  really  understood  till  we  apply  our 
knowledge  to  some  of  the  practical  purposes  of  life  and  thought. 
The  boy  who  finds  a  use  for  his  lesson  becomes  doubly  interested 
and  successful  in  his  studies.  What  was  idle  knowledge,  only 
half  understood,  becomes  practical  wisdom,  full  of  zest  and  power, 


PERTAINING  TO  KNOWLEDGE  39 

Especially  is  this  true  of  Bible  knowledge,  whose  superficial  study 
is  of  slight  effect,  but  whose  profounder  learning  changes  the 
whole  man."  Seven  Laws  of  Teaching,  Gregory. 

How  Knowledge  Finds  Expression 

We  have  seen  that  the  spiritual  "knowledge"  aimed  at  by 
Latter-day  Saints  should  find  expression,  or  should  func- 
tion, in  a  manner  different  from  that  of  members  of  other 
denominations.  First,  let  us  make  sure  that  we  are  clear- 
as  to  the  meaning-  of  "expression,"  or  "function."  Prof. 
Driggs  in  his  little  work,  "The  Art  of  Teaching,"  makes 
use  of  the  following  illustration. 

"The  pioneers  found  our  mountain  streams  going  to  waste  when 
they  first  came  to  our  western  land.  How  did  they  turn  those 
streams  into  service?  Simply  by  making  new  channels  through 
which  the  water  might  express  itself.  They  dug  canals  to  lead  the 
streams  out  on  the  thirsty  desert  and  make  it  blossom  as  the  rose. 

"Following  the  pioneer  came  the  electrical  engineer.  He  saw  the 
leaping  streams  wasting  their  power  as  they  splashed  down  the 
canyon,  and  he  turned  that  power  to  another  kind  of  service.  In 
what  way?  Simply  by  providing  another  channel  of  expression. 
He  built  great  pipe  lines  along  the  mountain  walls  and  led  the 
wild  waters  through  them  to  a  point  where  they  could  make  one 
big  leap  down  through  the  turbines,  and  by  turning  them  the 
energy  of  the  stream  was  transformed  into  electricity.  Today  those 
streams  are  lighting  our  houses,  driving  our  street  cars,  and  doing 
hundreds  of  other  things  for  our  comfort." 

But  if  the  art  of  irrigation  .had  not  been  known,  or  if  the 
engineer  with  his  skill  and  knowledge  had  not  made  his 
appearance,  the  mountain  stream  might  still  be  foaming 
and  splashing  and  singing  its  way  to  the  sea  of  death  with- 
out having  expressed  itself  in  any  but  its  primitive  way, 
and  without  blessing  or  benefit  to  humanity. 

In  Our  Conduct 

It  will  require  no  argument  to  convince  the  reader  that 
"Knowledge  is  Power."  It  is  beyond  all  question  that  one 
who  has  so  applied  himself  as  to  obtain  "knowledge'*  is  in 
his  conduct  different  to  one  who  is  without  knowledge. 
Socrates  carried  the  point  somewhat  further  and  maintained 
that  virtue  is  knowledge.  This  may  be  carrying  it  too 


40  PROBLEMS  IN  GOSPEL  TEACHING 

j 

far,  but  it  is  certainly  true  that  without  knowledge  one  can 
scarcely  be  moral,  while  ignorance  is  not  infrequently  the 
cause  of  vice.  For  example,  if  some  social  reform  is  sought, 
it  is  necessary  that  an  intelligent  majority  of  the  members 
of  society  have  knowledge  about  the  facts  in  the  case.  If 
society  is  to  do  away  with  social  disease,  it  is  necessary 
that  society  be  informed  about  the  facts.  If  it  is  a  ques- 
tion of  child  labor,  society  must  be  conversant  with  the 
facts  if  this  great  social  sin  is  to  be  eradicated.  If  we  are 
to  give  the  world  the  light  of  the  gospel,  we  must  not  be 
ignorant  of  its  principles. 

In  Our  Teaching 

As  a  people  we  have  laid  great  stress  on  the  acquisition 
of  knowledge.  As  proof  of  this  it  is  but  necessary  to  cite 
some  of  our  oft  repeated  maxims : 

"The  glory  of  God  is  intelligence." 

"Seek  ye  out  of  the  best  books  words  of  wisdom," 

"Whatever  degree  of  intelligence  we  attain  to  in  this  life  it  will 

rise  with  us  in  the  life  to  come." 
"As  we  now   are,   God  once   was.     As   God   now   is,   so  we   may 

become." 

And  so  on  through  the  whole  list  of  wisdom  injunctions. 

In  giving  expression  to  knowledge  in  our  teaching  there 
is  always  the  element  of  interest  to  consider.  Somehow 
it  would  seem  our  teaching  of  religious  topics  should  be 
such  as  to  arouse  a  keener  interest  than  would  be  true  in 
teaching  other  subjects.  For  in  it  all  and  through  it  all 
there  should  radiate  the  illumining  power  of  the  Holy 
Spirit. 

In  Our  Worship 

There  should  be  no  worship  in  our  church  but  an  intelli- 
gent worship.  Did  you  ever  take  note  how  slovenly  some 
people  pray,  administer  in  the  ordinances  of  the  church,  or 
attend  to  their  spiritual  duties?  With  some  there  is  no  rev- 
erence for  our  houses  of  worship.  Everything  they  do 
seems  awkward,  spiritless,  mechanical  and  clumsy.  Here 
as  everywhere  is  the  superiority  of  "knowledge"  made  mani- 
fest. What  is  more  to  be  desired  in  our  worship  than  a 


PERTAINING  TO  KNOWLEDGE  41 

reverent    attitude,   a    spiritual    atmosphere,   made    possible 
through  intelligent  co-operation  of  church  members. 

In  seeking  for  this  knowledge  we  are  in  keeping  with 
Bible  injunction.    Learn  this  from  the  Proverbs: 

"Those  who  love  me,  (That  is  wisdom)   I  love, 
Those  who  seek  me  earnestly,  find  me, 
With  me  are  riches  and  honor, 
Lordly  wealth  and  prosperity. 
My  fruit  is  better  than  gold, 
My  revenue  than  the  choicest  silver. 
I  walk  in  the  way  that  is  right, 
And  keep  in  the  pathway  of  justice, 
Endowing  with  wealth  those  who  love  me, 
And  filling  their  treasures  full." 

— From  translation   by  Kent,  The   Shorter   Bible. 

>, 

QUESTIONS  FOR  DISCUSSION 

1.  What  kind  of  training  is  necessary  to  develop  all  the  capacities 
of  man? 

2.  Give  in  your  own  words  a  definition  to  knowledge. 

3.  How  would  you  explain  the  meaning  of  adaptation? 

4.  Why  is   it   important   that   the   teacher   shoulJ   speak   in   the 
language  of  the  child? 

5.  Give    an    illustration    of    how    spiritual    knowledge    may    be 
expressed. 

6.  Explain  what  is  meant  by  the  saying:  "Knowledge  is  Power." 

7.  It   is  said   that  "The   glory   of  God   is   intelligence."     Is   the 
glory  of  man  intelligence? 


LESSON  9 

A  STUDY  OF  HABIT 
Habit  Defined 

Everyone  knows  in  a  general  way  what  habits  are.  For 
our  purpose  habit  may  be  defined  as  an  acquired  tendency 
to  do  in  the  same  or  similar  way  a  thing  once  done  in  a  cer- 
tain way.  "In  the  earliest  stages  of  infancy  a  child  begins 
to  form  habits  and  they  continue  to  multiply  throughout 
life."  Much  of  our  character  is  moulded  during  childhood 
through  the  formation  of  good  or  bad  habits,  and  it  is  of 
importance  that  teachers  should  know  how  to  deal  with 
these  habits. 

As  distinguished  from  an  instinct,  a  habit  is  an  acquired 
tendency,  while  an  instinct  is  an  inherited  or  native  tend- 
ency. There  are  many  reasons  why  we  should  learn  to  con- 
trol our  native  tendencies.  One  reason  for  such  control 
lies  in  the  fact  that  since  we  live  in  communities  it  is  nec- 
essary that  we  regulate  our  impulses  and  actions  with  refer- 
ence to  one  another.  Compromise  and  adjustment  must  be 
brought  about,  whenever  such  is  necessary,  by  modification 
both  in  action  and  desire. 

As  human  beings  we  are  born  with  a  wide  variety  of 
tendencies,  which  are  plastic  and  modifiable,  susceptible 
to  training,  and  tend  largely  to  be  replaced  by  habits  or 
acquired  modes  of  behavior.  The  brain  and  nervous  sys- 
tem at  birth  are  extremely  plastic  and  unformed,  making 
the  mind  susceptible  to  outside  influences  to  a  very  marked 
degree.  So  that  there  are  few  of  the  native  tendencies  that 
are  not  modified  by  acquired  habits  during  the  formative 
period  of  childhood. 

How  Habits  Are  Formed 

Perhaps  the  simplest  way  to  explain  the  formation  of  a 
habit  is  to  say  that  we  learn  by  experience,  and  that  we 
tend  to  repeat  actions  we  have  once  performed,  if  the  per- 
formance has  been  attended  by  satisfaction.  Where  we  are 


A  STUDY  OF  HABIT  43 

perfectly  adjusted  to  environment,  a  given  stimulus  will 
usually  produce  a  given  response.  By  stimulus  is  meant 
anything  that  starts  a  nerve  action.  By  response  is  meant 
the  reaction  that  follows.  To  illustrate:  if  I  wave  my  hand 
in  front  of  your  face,  your  eyelids  automatically  close.  The 
waving  of  the  hand  is  the  stimulus.  The  closing  of  the 
eyes  is  the  response.  In  all  human  action  there  is  always  a 
stimulus  to  start  the  nerve-impulse  that  causes  the  response. 
If  we  inquire  how  it  is  that  a  particular  stimulus  invariably 
produces  a  particular  response,  the  answer  is  that  we  have 
acquired  through  instinct  or  habit  that  particular  manner 
of  response. 

A  Case  in  Point 

Most  teachers  are  familiar  with  the  methods  employed  by 
our  farmers  in  the  irrigation  of  their  crops.  In  addition 
to  preparing  the  soil,  planting  the  seed,  and  laying  out  the 
field  in  furrows,  preparatory  to  bringing  the  water  on  the 
land,  the  farmer  must  be  on  hand,  especially  at  the  first 
watering,  to  see  that  the  water  is  distributed  equally  in  the 
furrows  and  that  all  obstructions  are  removed  so  that  it  may 
go  through  without  hindrance. 

And  all  this  that  there  may  be  no  washouts,  overflows, 
or  improper  channels  made.  In  other  words,  the  farmer 
aims  so  to  control  the  water  that  he  may  obtain  the  desired 
results.  After  the  field  has  been  watered  a  number  of  times 
the  danger  of  washouts  is  lessened.  As  time  goes  on  and 
the  crops  begin  fro  take  root  in  the  soil  the  danger  of  over- 
flow becomes  almost  negligible. 

So  with  our  habits,  they  become  intensified  each  time 
a  similar  stimulus  affects  the  field  of  consciousness,  and 
we  allow  our  thoughts,  impulses,  or  emotions  to  run  in  the 
same  channels.  Thus  by  frequent  repetition  our  thoughts 
and  acts  become  fixed  habits;  the  of  tenet  repeated  with  sat- 
isfaction the  more  fixed  these  habits  become. 

Habit  Breaking 

Just  as  habits  are  most  easily  formed  in  youth  so  are 
these  habits  the  most  difficult  to  break.  There  is  a  physi- 
ological explanation  back  of  this.  In  youth  the  tissue  of 


44  PROBLEMS  IN  GOSPEL  TEACHING 

the  brain  is  more  plastic  than  in  old  age,  and  therefore 
impressions  are  more  easily  and  deeply  made.  The  ner- 
vous system  is  not  unlike  the  moulder's  clay.  At  first  the 
clay  is  soft  and  yields  to  the  moulder's  desire  without  dif- 
ficulty. As  the  work  progresses  the  clay  becomes  harder 
and  yields  less  readily.  Finally  it  becomes  so  hard  that  it  is 
impossible  to  mould  it  further.  Thus  are  the  lines  so  firmly 
fixed  that  they  cannot  be  obliterated.  The  difficulty  en- 
countered in  giving  the  clay  mould  its  final  shape  by  rea- 
son of  its  hardening  corresponds  with  the  attempt  at  habit 
breaking  in  old  age. 

"I  took  a  piece  of  plastic  clay, 

And  idly  fashioned  it  one  day, 

And  as  my  fingers  pressed  it,  still 

It  moved  and  yielded  to  my  will. 

I  came  again  when  days  were  passed, — 

That  bit  of  clay  was  hard  at  last. 

The  form  I  gave  it  still  it  bore, 

But  I  could  change  that  form  no  more. 

"I  took  a  piece  of  human  clay, 
And  gently  formed  it  day  by  day, 
And  moulded  with  my  power  and  art, 
A  young  child's  soft  and  yielding  heart. 
I  came  again  when  years  were  gone, — 
It  was  a  man  I  looked  upon. 
He  still  that  early  impress  bore, 
But  I  could  change  it  nevermore." 

Even  with  young  people  it  requires  a  very  strong  effort 
of  the  will  to  break  a  habit  once  formed.  Some  people  in- 
deed are  without  the  strength  of  character  to  overcome  their 
bad  habits.  Too  much  importance  cannot,  therefore,  be 
placed  upon  the  formation  of  good  habits  in  youth. 

What  Habits  Do  for  Us 

That  we  may  know  the  importance  of  habits,  it  is  only 
necessary  to  consider  for  a  moment  how  large  a  part  they 
play  in  the  affairs  of  our  daily  lives.  James  says: 

"Ninety-nine  hundredths  or,  possibly,  nine  hundred  ninety-nine 
thousandths  of  our  activity  is  purely  automatic  and  habitual,  from 
our  rising  in  the  morning  to  our  lying  down  each  night.  Our 


A  STUDY  OF  HABIT  45 

dressing  and  undressing,  our  eating  and  drinking,  our  greetings  and 
partings,  our  hat-raisings  and  giving  way  for  the  ladies  to  precede, 
nay,  even  most  of  forms  of  our  common  speech,  are  things  of  type 
so  fixed  by  repetition  as  almost  to  be  classed  as  reflex  actions.  To 
each  sort  of  impression,  we  have  an  automatic,  ready-made  response." 

When  we  consider  at  what  pains  a  child  learns  to  walk, 
then  to  talk,  and  later  to  read  and  write  and  spell,  and  to 
do  all  of  the  other  things  of  life  which  he  must  learn  if  he 
would  finally  become  a  useful  member  of  society,  who  can 
estimate  the  loss  of  time  and  energy  that  would  be  involved 
if  each  of  these  acts,  instead  of  becoming  a  habit,  had  to 
be  performed  by  a  conscious  effort  of  the  will  through- 
out life?  The  fact,  that  habits  can  be  acquired  most  easily 
in  early  life,  and  that  those  early  acquired,  as  we  have 
seen,  become  so  fixed  that  they  are  almost  inescapable,  is 
therefore  of  the  utmost  importance.  If  it  were  not  for  these, 
our  experience  would  be  very  much  restricted.  If  we  had 
to  give  attention  all  our  lives  to  such  acts  as  dressing  and 
undressing,  to  finding  our  way  out  and  in  the  house  in 
which  we  live,  to  spell  or  pronounce  correctly,  it  is  easily 
seen  how  very  little  we  should  be  able  to  accomplish. 

Kinds  of  Habit 

There  are  three  kinds  of  habits,  physical,  mental  and 
moral.  Walking  rapidly  is  a  physical  habit;  a  studious 
attitude  is  a  mental  habit;  telling  the  truth  is  a  moral  habit. 

Let  us  take  a  concrete  example  in  each  case.  The  rules 
of  society  have  established  the  custom  for  men  to  remove 
their  hats  when  riding  in  elevators  if  ladies  are  present. 
A  young  boy  does  not  remove  his  hat  until  he  has  been 
taught  to  do  so.  After  a  time,  however,  he  learns  this  act 
of  courtesy  and  does  it  quite  automatically.  If  we  were  to 
require  him  to  give  a  reason  for  his  act,  he  would,  in  all 
probability,  be  unable  to  supply  one,  but  the  response  has 
nevertheless  become  automatic,  immediate,  and  certain. 

As  a  type  of  mental  habit,  that  of  voting  at  election  time 
may  be  cited  as  an  example.  It  is  interesting  to  hear  peo- 
ple discuss  with  a  show  of  much  learning  the  merits  and 
demerits  of  the  respective  political  parties,  and  yet  if  put  to 
the  test  the  great  majority  of  them  could  not  tell  why  they 


46  PROBLEMS  IN  GOSPEL  TEACHING 

belonged  to  the  one  or  the  other  of  these  parties.  As  boys 
we  probably  heard  our  fathers  speak  favorably  of  one  or 
the  other  of  the  great  national  parties.  If  father  carried  a 
torch  and  waved  a  flag  in  the  Republican  parade,  or  if  he 
now  votes  the  Republican  ticket,  we  in  all  probability  will 
follow  his  example,  especially  if  we  have  come  to  regard 
him  as  our  model.  Thus  in  time  we  either  form  the  Demo- 
cratic or  the  Republican  habit,  and  the  longer  we  practice 
the  habit  the  harder  it  is  to  change. 

In  like  manner  but  with  greater  import  do  we  form  moral 
and  religious  habits  or  leave  them  out  of  life's  account. 
We  either  become  the  Good  Samaritan  or  the  priest  who 
"passed  by  on  the  other  side."  We  either  learn  to  "tell  the 
truth  at  all  hazards,"  or  like  the  drunken  Rip  Van  Winkle, 
in  Jefferson's  play,  excuse  ourselves  for  every  fresh  derelic- 
tion by  saying,  "I  won't  count  this  time." 

How  Habits  Should  Function 

Having  discussed  habits  in  some  of  their  general  aspects, 
let  us  turn  to  their  more  restricted  field  and  inquire  how 
they  can  be  made  to  contribute  to  the  social  well  being  of 
the  individual  in  the  home,  at  work,  at  play,  in  the  com- 
munity. 

In  the  Home 

In  all  human  intercourse  the  home  should  furnish  the 
highest  standards  of  love,  devotion,  faith,  and  ideals,  and 
in  all  of  these  habit  should  be  made  to  function  properly. 
There  should  be  no  lack  of  sympathy  between  parent  anci 
child.  It  is  obvious  that  where  love  is  not  found  there  the 
home  can  exett  no  influence  in  the  making  of  character 
and  personality  of  the  children.  In  order  that  there  may 
be  a  proper  influence  emanating  from  the  home  it  is  neces- 
sary that  the  parent  take  an  intelligent  and  sympathetic 
interest  in  those  things  which  interest  the  child.  If  this  is 
done,  there  can  be  little  doubt  but  the  child  will  grow  in 
love  and  devotion  for  the  home  that  shall  neither  fade  nor 
grow  dim  with  time. 

It  is  impossible  that  the  child  shall  take  the  point  of  view 
held  by  the  parent;  hence  the  need  of  co-operation  and 


A  STUDY  OF  HABIT  47 

sympathy  between  parents  and  children,  a  getting  together, 
so  to  speak,  in  the  solution  of  the  problems  which  arise  in 
the  home  life.  This  may  mean  but  little,  in  some  instances, 
to  the  parents,  but  it  will  often  mean  much  in  the  habits 
that  the  child  shall  assume  toward  the  home. 

Home  habits,  habits  of  love,  habits  of  devotion,  habits  of 
faith,  habits  in  the  choice  of  ideals,  these  all  grow  out  of 
training,  the  aid  rendered  by  the  teacher,  and  the  attitude 
taken  by  the  parent.  It  all  depends  on  the  way  we  respond 
to  our  opportunity. 

At    Work 

When  it  comes  to  the  application  of  habit  to  our  work 
we  are  in  such  a  broad  field  with  so  limited  a  space  that  it 
is  a  question  where  we  ought  to  begin  our  exploration. 
Since  so  large  a  part  of  life  is  taken  up  in  the  pursuit  of 
those  things  which  are  required  for  our  physical  existence, 
most  of  us  early  learn  what  physical  work  means.  Here, 
too,  the  term  "want"  finds  a  place  in  our  vocabulary.  It 
includes  not  merely  the  necessities  of  life  in  the  way  of 
food,  clothing,  shelter,  and  the  like,  but  also  comforts,  lux- 
uries, and  many  things  that  minister  to  the  intellectual  and 
aesthetic  phases  of  life. 

A  moment's  reflection  will  disclose  that  we  cannot  obtain 
all  of  these  by  our  own  labors,  but  that  we  are  dependent 
upon  others  to  supply  whichever  of  them  we  cannot  our- 
selves produce.  It  is  important,  therefore,  that  in  consid- 
ering habit  as  applied  to  our  work  that  we  analyze  as  care- 
fully as  possible  the  moral  situation  that  lies  behind  the 
problem  and  make  the  necessary  connections.  By  the  re- 
peated performance  of  a  special  kind  of  work  one  becomes 
highly  skilled  in  his  specialty,  and  is  thus  able  to  turn  to 
better  account  his  efforts.  It  would  seem  therefore  of  the 
utmost  importance  that  every  person  should  follow  some 
regular  line  of  work  that  he  may  become  more  proficient. 

At  Play 

I  can  devote  but  a  line  or  two  to  this  topic,  nor  is  there 
need  to  say  more.  Everyone  knows  that  all  normal  healthy 
persons  have  need  of  some  form  of  recreation.  .It  is  the 


48  PROBLEMS  IN  GOSPEL  TEACHING 

teacher's  duty  to  see  that  children  are  not  deprived  of  this 
need.  Your  success  or  failure  as  teachers  will  often  de- 
pend upon  the  attitude  you  assume  toward  the  proper  play 
of  your  pupils.  There  is  little  danger  that  they  will  fail  to 
follow  your  lead  in  matters  of  recreation.  But  there  are 
grave  dangers  if  they  are  left  to  choose  for  themselves.  Here 
then  is  a  great  opportunity  for  you  to  direct  the  pupil  in 
his  habit  choice  of  play. 

In  the  Community 

Every  Latter-day  Saint  should  be  a  servant  in  the  ser- 
vice of  the  community.  I  shall  have  occasion  to  discuss  in 
a  later  chapter  the  matter  of  service.  Here  it  may  be  said 
however  that  too  few  of  us  have  the  community  habit.  We 
are  not  trained  to  civic  service.  We  are  too  willing  to  "Let 
George  do  it."  In  this  regard  we  need  an  entire  change  of 
attitude.  We  need  to  get  the  service  habit.  There  is  little 
need  of  saying  more.  It  is  not  talk  that  is  needed,  it  is 
action,  habit  tKat  shall  function  in  community  upbuilding. 

The  Teacher's  Work 

Now,  let  us  see  what  is  the  teacher's  responsibility  in 
aiding  the  pupil  in  his  habit  formation.  In  the  first  place 
the  teacher  should  have  a  very  clear  conception  of  the  habits 
he  desires  the  pupil  to  form;  and,  secondly,  he  should  have 
such  a  general  knowledge  of  habit  traits  as  will  enable  him 
to  explain  the  process  and  watch  the  progress  of  habit- 
forming  of  the  members  of  his  class.  Then,  too,  it  is  his 
duty,  like  that  of  the  farmer  in  the  illustration  given,  to  be 
on  the  lookout  to  see  that  there  are  no  washouts  or  overflows 
anywhere  in  the  watering  process.  Inspired  by  Divine  guid- 
ance and  with  a  true  heart's  desire  for  the  welfare  of  the 
members  of  his  class,  the  teacher,  like  a  magnet,  can  draw 
with  a  spirit  of  divinity  the  souls  of  all  who  come  in  con- 
tact with  his  teachings.  He  must  strive  to  help  the  child  to 
gain  initiative.  Habits  always  look  forward.  They  are  for 
future  use.  Teachers,  too,  must  have  a  forward  look  in 
the  interest  of  their  pupils.  They  must  look  forward  to  see 
what  the  children  should  learn  to  do,  and  having  discovered 
the  need,  then  see  that  they  do  it. 


A  STUDY  OF  HABIT  49 

i 

Let  me  close  this  very  important  topic  of,  "The  Work  of 
the  Teacher"  by  a  quotation  from  Pyle's  most  excellent 
work,  "The  Science  of  Human  Nature." 

"Teachers  should  rise  to  the  importance  of  their  calling.  Their 
work  is  that  of  the  gods.  They  are  creators.  They,  do  not  make 
the  child.  They  do  not  give  it  memory  or  attention  or  imagina- 
tion. But  they  are  the  creators  of  tendencies,  prejudices,  re- 
ligions, politics,  and  other  habits  unnumbered.  So  that  in  a  very 
real  sense,  the  school,  with  all  other  educational  influences,  make 
the  man.  We  do  not  give  the  child  the  capacity  to  learn,  but  we 
can  determine  what  he  shall  learn.  We  do  not  give  him  memory, 
but  we  can  select  what  he  shall  remember.  We  do  not  make 
the  child  as  he  is  at  the  beginning,  but  we  can,  in  a  large  measure, 
determine  the  world  of  influences  which  complete  the  task  of 
making. 

"In  the  early  part  of  life  every  day  and  every  hour  of  the  day 
establishes  and  strengthens  tendencies.  Every  year  these  tendencies 
become  stronger.  Every  year  after  maturity,  we  resist  change. 
By  twenty-five  or  thirty,  "character  has  set  like  plaster."  The 
general  attitude  and  view  of  the  world  which  we  have  at  maturity, 
we  are  to  hold  throughout  life.  Very  few  men  fundamentally  change 
after  this.  It  takes  a  tremendous  influence  and  an  unusual  situation 
to  break  one  up  and  make  him  an  essentially  different  man  after 
maturity.  Every  year  a  "crank"  becomes  "crankier." 

QUESTIONS  FOR  DISCUSSION 

1.  Give  in  your  own  words  a  definition  of  habit. 

2.  Explain  how  habits  are  formed.     Give  illustrations. 

3.  From    your   personal    experience    tell    how    a    habit    may    be 
broken. 

4.  Why   is   it   more   difficult   to    break   a   habit   when   we   grow 
older? 

5.  What  do  habits  do   for  us? 

6.  Name  three  kinds  of  habits  and  give  illustrations  of  each. 

7.  Explain  how  teachers  can  aid  pupils  in  forming  right  habits. 


LESSON  10 
A  STUDY  OF  ATTITUDE 

Attitude  Defined 

Attitude  is  the  bearing  a  person  assumes,  expressive 
of  his  feelings  or  state  of  mind,  toward  another  person, 
social  group,  object,  or  institution.  The  attitude  that  we 
assume  in  our  social  relations  results  from  our  thinking. 
In  other  words,  as  our  thoughts  are,  so  will  our  attitude  ex- 
press itself  toward  the  object  of  our  thoughts. 

The  Biblical  expression:  "As  a  man  thinketh  in  his 
heart,  so  is  he,"  is  analogous  in  sentiment  to  the  attitude 
one  may  assume  in  his  outlook  on  life.  We  are  literally 
what  we  think.  Just  as  plants  spring  from  seeds  so  do  our 
acts  spring  from  our  thoughts.  Acts  are  the  fruition  of 
thoughts.  Thus  does  man  reap  the  fruitage  of  his  own 
sowing,  be  it  bitter  or  sweet.  Man  is  not  a  development  by 
chance,  but  a  growth  according  to  law;  a  form  after  the 
manner  of  his  thinking;  a  shape  conforming  to  his  attitude. 
By  assuming  the  right  attitude,  we  grow  toward  the  light. 
By  the  assumption  of  wrong  attitudes,  we  tend  toward 
darkness. 

Influence  of  Environment  on  Our  Attitude 

Not  least  interesting  or  distinctive  among  the  things  of 
life  is  our  capacity  to  rouse  ourselves  to  respond  -to  our 
environment.  In  every  such  response  we  are  changed; 
changed  in  such  manner  as  better  to  fit  or  to  unfit  our 
organism  to  its  surroundings.  This  is  true  of  all  life. 
Every  act  of  life  is  in  some  way  related  to  and  reflected  by 
environment,  and  environment  in  turn  affects  and  influ- 
ences our  attitude  in  our  outlook  on  life.  So  that  all  edu- 
cation, from  the  most  material  to  the  most  spiritual,  is 
affected  by  the  law  of  environment.  It  will  be  seen,  there- 
fore, that  adaptation  to  God  and  to  truth  is  quite  as  neces- 
sary in  'influencing  our  lives  as  is  our  adaptation  to  our 
material  surroundings.  Of  course  our  environment  may 


A  STUDY  OF  ATTITUDE  51 

change  from  time  to  time,  thus  making  it  necessary  for  us 
to  make  new  adjustments.  The  fact  that  we  are  able  to  do 
this,  that  our  minds  are  plastic  so  to  speak,  is  the  import- 
ant thing  in  our  assumption  of  right  "attitudes."  It  is  the 
organism  that  adjusts  itself  to  environment,  and  not  the 
reverse,  whenever  a  change  of  attitude  takes  place.  The 
shorn  lamb  adjusts  itself  to  the  wind,  and  not  the  wind  to 
the  changed  condition  of  the  lamb.  It  is  because  of  this 
power  of  adjustment  that  education  is  possible.  Our  teach- 
ing should  be  adjusted  to  the  conditions  of  life. 

"You  will  be  what  you  will  to  be; 

Let  failure  find  its  false  content 

In  that  poor  word,  'environment,' 
But  spirit  scorns  it,  and  is  free. 

"It  masters  time,  it  conquers  space; 

It  cows  that  boastful  trickster,  Chance, 

And  bids  the  tyrant  Circumstance 
Uncrown,  and  fill  a  servant's  place. 

"The   human   Will,    that   force   unseen, 

The  offspring  of  a  dauntless  Soul, 

Can  hew  a  way  to  any  goal, 
Though  walls  of  granite  intervene. 

"Be  not  impatient  in  delay, 

But  wait  as  one  who  understands; 

When  spirit  rises  and  commands, 
The  gods  are  ready  to  obey." 

In  his  most  excellent  little  work,  "As  a  Man  Thinketh," 
James  Allen  has  said: 

"Of  all  the  beautiful  truths  pertaining  to  the  soul  which  have 
been  restored  and  brought  to  light  in  this  age,  none  is  more 
gladdening  or  fruitful  of  divine  promise  and  confidence  than  this — 
that  man  is  master  of  his  own  thought,  the  moulder  of  his  own 
character,  and  the  maker  and  shaper  of  condition,  environment, 
and  destiny." 

Attitude  Affected  by  Education 

In  the  process  of  human  growth  by  education  it  is  per- 
sonality that  is  being  influenced  and  becoming  adjusted  to 
the  things  of  environment,  and  the  growth  of  personality  in- 
variably results  in  a  change  of  attitude.  Environment,  good 


52  PROBLEMS  IN  GOSPEL  TEACHING 

or  bad,  serves  as  a  stimulus,  but  it  is  personality  that  re- 
sponds, and  is  modified  in  accordance  with  the  nature  of 
the  response.  The  individual  cannot  again  be  the  same  after 
having  been  stimulated  and  having  responded,  nor  is  he 
likely  again  to  assume  the  same  attitude  toward  his  fellows 
or  toward  society.  Some  thing  has  been  left  in  personality 
by  experience.  It  is  by  this  means  that  personality  is  built. 
This  is  development. 

Keeping  in  mind  that  the  fundamental  purpose  in  relig- 
ious education  is  to  acquire  the  ability  and  disposition  to 
make  right  choices,  our  part  as  teachers  in  this  is  to  furnish 
the  stimuli  that  will  produce  these  effects.  We  are  the 
generals  who,  looking  over  the  field,  want  so  to  place  our 
troops  that  they  will  become  adapted  to  the  whole  of  their 
environment  in  order  that  they  will  give  the  very  best  re- 
sponse. We  want  them  to  function  correctly;  to  assume 
the  right  attitude. 

Training  to  Assume  Right  Attitudes 

But  how  are  we  to  train  so  that  we  may  assume  right 
"attitudes?"  If  we  are  not  getting  the  right  responses,  the 
chances  are  we  need  to  change  the  stimuli,  or  it  may  be  we 
need  to  improve  the  stimuli.  To  illustrate.  Suppose  you 
are  a  dairyman,  and  you  are  supplying  butter  to  the  market. 
Your  continued  patronage  will  depend  upon  the  quality  of 
your  product.  Before  you  set  your  churn  in  motion,  you 
make  sure  that  it  has  been  thoroughly  renovated  and  aired. 
Then  you  pour  in  your  cream.  Here,  too,  caution  is  neces- 
sary. The  cream  must  not  be  too  sour.  Neither  must  it  be 
too  warm  or  too  cold.  In  other  words  the  temperature  must 
be  right.  Perhaps  other  precautions  must  be  taken,  n  «a 
these  details  are  attended  to,  the  results  will  be  right.  The 
butter, — the  response, — will  be  satisfactory. 

The  teacher  will  experience  little  or  no  difficulty  in 
applying  this  analogy.  Just  as  the  nature  of  the  stimulus 
affects  things  physical,  so  does  the  nature  of  the  stimulus 
affect  things  spiritual. 

Attitudes  in  Our  Classes 
Often    in    our   teaching   of   religious    subjects    we   have 


A  STUDY  OF  ATTITUDE  53 

sought  to  impart  information  by  means  of  appeals  and 
examples.  If  we  have  ever  given  any  consideration  to 
the  matter,  or  sought  a  cause  for  our  doing  so,  the  answer 
might  be  that  we  have  done  so  in  order  that  the  original 
desires  and  instincts  might  be  modified  by  developing  new 
desires,  acquiring  additional  knowledge,  setting  up  new 
standards,  establishing  higher  ideals,  and  enlarging  the 
power  of  reasoning.  "By  giving  prematurely  these  ideas 
from  the  stock  of  human  experience  we  can  change  the 
nature  of  the  total  appeal  to  personality  and  modify  choices. 
In  this  way  can  we  make  the  lives  of  present  day  heroes  in- 
fluence the  lives  we  would  make  the  heroes  of  the  future." 
This  is  the  impressionistic  method.  "It  is  the  method  of 
literature,  of  poetry,  of  biography,  of  appeal,  of  exhorta- 
tion, of  instruction." 

It  is  of  course  essential  that  this  be  done,  and  done 
pedagogically,  sensibly,  and  methodically.  In  our  religious 
teaching  we  have  for  the  most  part  stopped  here.  We  have 
striven  to  reach  the  emotions  of  our  pupils,  to  get  some 
sort  of  expression.  We  have  used  the  most  suitable  stimuli 
possible.  If  we  have  been  observant  however  we  have  found 
that  we  have  not  held  to  permanent  moral  and  religious 
choices  more  than  fifty  per  cent  of  those  who  have  entered 
our  classes. 

The  Moral  Attitude 

What  is  needed  further  is  to  get  some  kind  of  moral  ex- 
pression, the  right  choice  plus  "Mormon"  expression,  li 
was  Joshua,  you  remember,  who  in  delivering  his  final  in- 
structions to  the  Children  of  Israel  made  use  of  this  state- 
ment: 

"And  if  it  seem  evil  unto  you  to  serve  Jehovah,  choose  you  this 
day  whom  ye  will  serve;  whether  the  gods  which  your  fathers 
served  that  were  beyond  the  River,  or  the  gods  of  the  Amorites, 
in  whose  land  ye  dwell:  but  as  for  me  and  my  house,  we  will  serve 
lehovah." 

It  is  only  in  recent  years,  even  in  our  secular  education, 
that  we  have  seen  a  revolt  against  the  practice  of  pouring 
in,  so  to  speak,  without  ever  letting  the  mind  refresh  itself 
by  emptying  some  of  its  contents  instead  of  permitting  it 


54  PROBLEMS  IN  GOSPEL  TEACHING 

to  dry  and  shrivel  to  a  nothingness.  Thomas  Walton 
Galloway,  in  his  book,  "The  Use  of  Motives  in  Teaching 
Morals  and  Religion,"  says: 

"Perfect  teaching  involves  giving  the  best  possible  stimulus  in 
the  way  of  appeals,  instruction,  impression,  and  then  finding  ways 
to  see  that  these  new  elements  of  income,  if  accepted  by  personality, 
are  consciously  caused  to  express  themselves  until  the  power  of 
choice  is  strengthened  by  the  satisfaction  of  right  behavior.  In 
right  teaching  there  is  thus  a  complete  personal  reaction:  (1)  im- 
pression; (2)  self -active  choice;  and  (3)  the  expression  of  this 
choice  in  action.  It  is  in  this  way  that  actual  adjustment  of  the 
internal  nature  is  made  to  external  conditions.  Personality  is 
kept  appreciative  of  its  income,  able  to  make  right  choices,  and 
responsive  to  the  conditions  of  life." 

The  Religious  Attitude 

Quite  in  keeping  with  the  foregoing,  but  of  even  more 
importance  is,  or  should  be,  our  religious  attitude.  "Who 
is  on  the  Lord's  Side?"  This  is  a  personal  question,  and 
can  best  be  answered  by  each  individual  for  himself.  The 
true  test  of  the  answer,  however,  is  whether  or  not  we  are 
willing  to  follow  in  the  footsteps  of  the  Master.  It  may  be 
that  we  are  neglecting  many  things  we  ought  to  do,  and 
doing  things  we  ought  not  to  do,  but  if  we  are  sincere,  and 
earnest,  and  honest,  in  our  endeavors  in  our  moral  and  re- 
ligious teaching,  especially  on  the  expressive  side,  our  ef- 
forts shall  not  fail  to  yield  a  rich  harvest.  It  makes  a  world 
of  difference  how  we  look  on  life;  whether  tinctured  by  a 
religious  and  prayerful  attitude  or  whether  we  write  a 
question  mark  instead  of  uttering  a  prayer  before  entering 
upon  our  work. 

"Two  men  toiled  side  by  side  from  sun  to  sun, 

And  both  were  poor; 
Both  sat  with  children,  when  the  day  was  done, 

About  their  door. 
One  saw  the  beautiful  in  crimson  cloud 

And  shining  moon; 
The  other,  with  his  head  in  sadness  bowed, 

Made  night  of  noon. 
One  loved  each  tree  and  flower  and  singing  bird, 

On  mount  or  plain; 
No  music  in  the  soul  of  one  was  stirred 

By  leaf  or  rain. 


A  STUDY  OF  ATTITUDE  55 

One  saw  the  good  in  every  fellow-man 

And   hoped   the   best; 
The  other  marveled  at  the  Master's  plan, 

And   doubt   confessed. 
One  having  heaven  above  and  heaven  below, 

Was  satisfied; 
The  other  discontented,  lived   in  woe, 

And  helpless  died." 

— Sarah  Knowles  Bolton. 

QUESTIONS  FOR  DISCUSSION 

1.  Repeat  with  book  closed  the  definition  given  to  attitude  in  the 
first  paragraph  of  the  lesson. 

2.  What  is  meant  by  environment  as  spoken  of  in  this  chapter? 

3.  Discuss  the  statement:     "In  all  the  process  of  human  growth 
it  is  the  human  personality  that  is  being  influenced  and  is  becom- 
ing adjusted  to  the  things  of  environment." 

4.  What  two  effects  upon  personality  does  the  application  of  a 
stimulus  have? 

5.  Discuss    the   advantages    of    getting    an    expression    from    the 
members  of  a  class  after  the  impartation  of  information. 

6.  Is  it  more  difficult  to  get  expression  in  religious  instruction 
than  in  secular  education?     Why? 


LESSON  11 
THE  HOME 

Just  as  teachers  need  to  appreciate  the  objectives  which 
control  education  and  the  three  channels  which  lead  to  the 
realization  of  those  objectives,  viz.,  knowledge,  ideals,  and 
habits,  so  teachers  need  to  appreciate  the  fact  that  a  child 
becomes  what  he  becomes  not  merely  because  of  his  con- 
tact with  a  religious  organization  once  a  week,  but  because 
of  the  sum  total  of  his  various  contacts  in  all  of  the  ex- 
periences of  his  life.  Some  of  these  contacts  are  major 
ones  and  call  for  elaboration.  The  home,  the  school,  the 
state,  the  Church,  recreation,  and  missionary  service  will 
therefore  each  be  considered  in  succeeding  lessons  in  the 
hope  that  a  more  intelligent  grasp  of  our  whole  social  prob- 
lem may  be  guaranteed. 

The  Family  as  a  Community  Group 

The  father  who  feels  that  God  has  delegated  to  him  the 
authority  to  punish  his  son  for  any  infraction  of  the  fam- 
ily code  may  find  some  difficulty  in  maintaining  his  po- 
sition when  the  boy,  grown  older,  sees  the  father  yield  to 
his  own  impulses.  As  a  matter  of  fact,  that  parent  whose 
conception  of  home  life  conforms  to  the  idea  that  the  father 
commands  and  the  child  obeys,  belongs  to  the  "dark  ages." 
If  such  a  conception  is  carried  into  effect  in  the  home  all 
educational  opportunity  is  forfeited.  The  opportunity  of 
the  home  is  to  share  life. 

The  child  is  affected  in  at  least  three  ways  by  the  home 
as  an  educational  institution:  first,  by  the  length  of  time 
he  remains  in  the  home;  second,  by  his  intimacy  with  his 
parents  in  their  home  life;  and  third,  by  the  "attitude"  the 
family  assumes  toward  morals  and  religion.  Not  through 
mere  conformity,  but  through  participation  as  a  member 
of  the  family  community,  does  the  character  of  the  child 
grow.  This  sharing  process  of  family  life  implies  in  part 
that  children  share  in  the  work  of  parents;  that  parents 
should  share  in  the  doings  of  the  children;  that  hopes  and 


THE  HOME  57 

aspirations,  joys  and  sorrows,  successes  or  failures  of  each 
member  of  the  family  group  is  the  concern  of  all. 

Obedience  in  the  Home 

In  our  day  there  is  much  talk  of  more  effective  teach- 
ing of  obedience  and  respect  for  law.  It  is  an  obvious 
truth  that  there  seems  to  be  a  growing  disrespect  for  law 
as  such.  If  we  were  to  go  out  in  search  of  the  cause  for 
this  dangerous  tendency  we  should  without  doubt  find  it 
in  the  discipline  of  the  home. 

Few  parents,  of  course,  have  the  heart  to  go  back  to  the 
rigidity  of  family  government  of  former  days.  The  pity  of 
it  is  that  few  parents  understand  government  sufficiently  to 
realize  that  obedience  in  the  family  is  the  rock  upon  which 
obedience  to  law  is  founded.  The  starting  point  in  solving 
the  whole  problem  of  obedience  to  law  is  for  the  collective 
individuals  of  the  family  community  to  start  a  joyous  obe- 
dience to  the  family  code.  Community  life,  mutual  giving 
and  receiving,  helping  and  being  helped,  by  every  mem- 
ber are  the  necessary  conditions.  Law  is  involved  when 
the  family  is  regarded  as  a  community  group. 

Parents  take  their  place  in  the  family,  not  as  the  source 
of  law,  but  as  subjects  of  the  law.  In  sharing  with  their 
children  a  life  of  obedience,  they  teach  most  effectively 
the  lesson  of  respect  for  the  law.  The  essential  require- 
ment is  that  they  shall  feel  themselves  to  be  members  of 
the  family  group  whose  duty  it  is  to  obey  the  law.  When 
punishment  becomes  necessary,  as  it  sometimes  does,  it 
should  be  made  to  appear  as  an  expression  of  law.  If  the 
parent  should  himself  transgress,  his  duty  is  to  acknowledge 
his  fault  at  once,  and  if  his  transgression  is  of  such  a 
nature  as  to  require  reparation,  he  should  not  hesitate  to 
meet  the  demand. 

Loyalty  in  the  Home 

The  word  loyalty  always  has  a  pleasing  sound.  But  did 
you  ever  stop  to  inquire  into  its  meaning?  In  the  days  of 
the  war  when  the  call  came,  men  left  their  places  at  home, 
in  the  workshop,  in  the  field,  at  the  bench,  behind  the 
counter,  everywhere,  to  answer  the  call  of  their  country. 


58  PROBLEMS  IN  GOSPEL  TEACHING 

That  was  loyalty  to  their  country  and  their  flag,  "A  willing 
and  practical  and  thorough-going  devotion  of  a  person  to 
a  cause." 

Loyalty  is  a  human  virtue.  Children's  affection  for 
others;  their  desire  to  help  in  the  home;  their  instinct  to 
protect  its  inmates,  including  domestic  animals;  their  ideal- 
izing imagination;  their  obedience;  their  interest  in  home 
activities — all  these  bespeak  their  loyalty  to  parents  and 
home.  Much  of  such  loyalty  depends  on  the  training  the 
child  has  had.  It  is  our  business  as  teachers  to  lay  the 
basis  for  loyalty,  to  cultivate  such  habits  and  ideals  as  will 
enter  helpfully  into  the  development  of  the  loyalty  that  is 
to  be. 

"The  story  of  a  little  Boer  boy  who  refused  to  betray  his 
friends  even  on  the  threat  of  death,  is  told  by  Major  Seely,  M.  P., 
as  an  illustration  of  deeply  rooted  love  of  freedom  and  of  country. 
It  happened  during  the  Boer  War. 

"I  was  asked,"  said  Major  Seely,  "to  get  some  volunteers  and  try  to 
capture  a  commandant  at  a  place  some  twenty  miles  away.  I  got 
the  men  readily,  and  we  set  out.  It  was  rather  a  desperate  enter- 
prise, but  we  got  there  all  right.  The  Boer  general  had  got  away, 
but  where  had  he  gone?  It  was  even  a  question  of  the  general 
catching  us,  and  not  of  us  catching  the  general.  We  rode  down  to 
the  farmhouse,  and  there  we  saw  a  good-looking  Boer  boy  and 
some  yoemen.  I  asked  the  boy  if  the  commandant  had  been  there, 
and  he  said  in  Dutch,  taken  by  surprise,  'Yes.'  'Where  has  he 
gone?'  I  said,  and  the  boy  became  suspicious.  He  answered,  'I 
will  not  say.* 

"I  decided  to  do  a  thing  for  which  I  hope  to  be  forgiven,  be- 
cause my  men's  lives  were  in  danger.  I  threatened  the  boy  with 
death  if  he  would  not  disclose  the  whereabouts  of  the  general. 
He  still  refused,  and  I  put  him  against  the  wall,  and  said  I  would 
have  him  shot.  At  the  same  time  I  whispered  to  my  men,  'For 
heaven's  sake,  don't  shoot.'  The  boy  still  refused  although  I 
could  see  he  believed  I  was  going  to  have  him  shot.  I  ordered 
the  men  to  aim.  Everey  rifle  was  aimed  at  the  boy. 

"'Now,'  I  said,  'before  I  give  the  word,  which  way  has  the 
general  gone?'  I  remember  the  look  on  the  boy's  face — a  look 
such  as  I  have  never  seen  but  once.  He  was  transformed  before 
me.  Something  greater  almost  than  anything  human  shone  from 
his  eyes.  He  threw  his  head,  and  said  in  Dutch,  'I  will  not  say.' 
There  was  nothing  for  it  but  to  shake  hands  with  the  boy  and  go 
away.' " 

— Singapore  Straits  Budget. 


THE  HOME  59 

Religion  in  the  Home 

Anything  that  threatens  the  sanctity  or  stability  of  the 
home  also  threatens  the  morality  of  society.  It  is  there- 
fore of  the  utmost  importance  that  the  home  should  be 
guarded  against  disruption  by  any  of  the  many  complex 
things  that  affect  society  today.  That  the  home  is  being 
threatened  as  never  before  is  evidenced  by  the  increase  of 
the  number  of  divorces  that  are  entered  each  year.  A  con- 
servative estimate  shows  that  there  is  from  one-fifth  to  one- 
fourth  as  many  divorce  proceedings  as  there  are  marriages 
in  our  country  in  a  given  period  of  time.  Mute  evidence 
that  there  is  a  force  at  work  whose  tendency  is  to  disrupt 
the  home.  It  would  be  both  interesting  and  profitable  to 
follow  a  discussion  of  this  so-called  "divorce  evil,"  but 
space  forbids.  Suffice  it  to  say  that  a  possible  remedy  may 
be  found  in  a  return  to  "Religion  in  the  home." 

In  the  idea  of  the  family  as  a  community  we  have  a  key 
to  a  proper  organization  for  family  devotion.  One  of  the 
outstanding  features  of  every  Mormon  home  should  be  its 
spiritual  "attitude."  A  spiritual  "attitude"  is  not  confined 
to  long  prayers  or  long  faces.  It  means  a  participation  by 
parents  and  children  alike  in  the  work  and  play,  the  joys 
and  sorrows,  the  reverence  and  worship  of  the  home. 

"Our  religion  should  be  carried  into  everything.  It  should  go 
with  us  to  the  farm  and  the  factory;  to  the  countinghouse  and  the 
courthouse;  into  the  sick  chamber,  not  only,  but  into  the  senate 
chamber;  with  the  mariner  it  should  ride  the  stormy  sea,  and  with 
the  miner  it  should  decend  into  the  bowels  of  the  earth;  it  should 
sit  with  the  artist  in  his  studio,  with  the  teacher  in  his  school- 
room, with  the  lawyer  in  his  office;  it  should  go  with  the  physician 
to  his  patients  and  the  artisan  to  his.  shop;  it  should  stand  with 
salesman  behind  the  counter  and  the  clerk  at  his  desk;  it  should 
be  carried  into  our  pleasures,  and  by  no  means  be  absent  from  our 
politics." — W.  D.  Howard. 

It  was  said  that  home  life  should  be  a  community  affair 
in  which  all  members  of  the  family  should  participate. 
Now,  if  the  children  are  taught  and  required  from  infancy 
to  "ask  the  blessing  on  the  food,"  to  listen  to  instruction, 
"to  say  their  prayers,"  to  accompany  their  parents  to 


60  PROBLEMS  IN  GOSPEL  TEACHING 

Church,  not  by  force  but  in  a  spirit  of  love,  they  will  in 
time  become  so  grounded  in  the  "Faith"  that  they  will  be 
able  to  carry  the  full  weight  of  responsibility  as  members 
of  the  Church. 

The  Teacher's  Part 

Lest  the  teacher  might  feel  that  the  home  has  the  whole 
responsibility  of  training  the  Latter-day  Saint  boy  or  girl 
for  the  "attitude"  he  or  she  shall  assume  at  home  and  in 
society,  let  me  call  attention  to  some  of  the  dangers  that 
lurk  in  the  pathway  of  our  young  people  even  though  they 
come  from  the  best  of  homes,  and  again  remind  our  teachers 
that  they  "are  their  brother's  keeper." 

The  late  teens  and  the  early  twenties  has  been  termed, 
"Life's  moving  time."  A  great  army  of  young  people  at 
this  period  of  life  leave  home,  some  to  attend  schools  or 
colleges,  others  to  "Go  to  work."  They  pass  out  from  the 
familiar  environment  of  childhood  into  new  surroundings, 
from  parental  authority  into  the  greater  world  where  they 
are  required  to  make  their  own  choices.  If  (and  here  is  the 
test)  we  as  teachers  have  done  our  part,  and  parents  have 
not  failed,  and  they  have  been  rightly  trained  in  their  "atti- 
tude" toward  their  home  and  their  outlook  on  life,  they  will 
transfer  to  the  new  situation  the  habits,  principles,  and 
ideals  they  have  gained  in  the  old. 

If  we  have  neglected  our  opportunity  or  failed  in  our 
duty,  it  may  be  that  there  will  be  "wanderings  in  a  far 
country"  and  a  "wasting  of  substance  in  riotous  living." 

What  then?  Where  do  we  stand?  Will  the  seeds  that 
we  have  sown  have  sufficient  fertility,  when  the  youth 
"comes  to  himself,"  to  cause  him  to  remember  the  truths 
he  was  taught  in  his  childhood?  The  break  with  the  home 
is  abrupt,  the  danger  is  great  for  the  youth  who  goes  to 
the  city  to  make  his  way  among  strangers.  He  encounters 
many  new  temptations.  They  meet  him  without  his  seek- 
ing. They  offer  themselves  to  him  on  every  path  he  treads. 
Cheap  picture  shows,  low  theatres,  cabarets  and  social  clubs, 
public  dances,  billiard  and  pool  rooms,  amusement  parks, 
"white  ways,"  and  all  the  rest,  offer  themselves  without 


THE  HOME  61 

stint  to  anyone  who  has  the  price,  but  especially  to  every 
unsophisticated  youth  whose  "hap  it  is  to  pass  that  way." 

Teachers,  what  then?  What  is  your  -duty?  "To  watch 
and  pray"  that  these,  your  children,  "enter  not  into 
temptation."  Remember  our  great  objective,  "To  make 
Latter-day  Saints." 

"Father,  I  do  not  ask  for  wealth  or  fame, 

Though  once  they  would  have  joyed  my  carnal  sense; 
I    shudder   not   to    bear  a   hated   name, 
Wanting    all   wealth,   myself   my   sole   defense. 
But  give  me,  Lord,  eves  to  behold  the  truth; 

And   seeing   sense  that  knows   eternal   right; 
A  heart  with  pity  filled,  and  gentle  truth; 

A  manly  faith  that  makes  all  darkness  light; 
Give  me  the  power  to  labor  for  mankind; 

Make  me  the  mouth  of  such  as  cannot  speak; 
Eyes  let  me  be  to  groping  men  and  blind; 

A  conscience  to   the  base;    and  to  the  weak 
Let  me  be  hands  and  feet ;  and  to  the  foolish,  mind ; 

And  lead   still  further  on   such  as  Thy  kingdom  seek." 

— Theodore   Parker. 

QUESTIONS  FOR  DISCUSSION 

1.  Discuss  the  topic:   "The  Family   as   a  Community   Group." 

2.  What  is  the  value  and   true  meaning  of  "Obedience   in  the 
Home?" 

3.  Distinguish  between  loyalty  and  attitude. 

4.  In  what  ways  may  children  show  their  loyalty  in  the  home? 

5.  What   should    be   the    attitude   of    Mormon    parents    in   their 
religious  devotion  in  the  home?     How  does  religion  manifest  itself 
in  the  home? 

6.  What  do  you   understand   the  "divorce  evil"   to   mean? 

7.  What  is  the  Teacher's  part  in  helping   to   train  the  boy   or 
girl  to  assume  the  right  attitude  in  the  home? 


LESSON  12 

THE  SCHOOL 

The  Mormon  Attitude  Toward  Education 

The  Mormon  "attitude"  toward  education  is  unique.  It 
is  a  tenet  of  the  Mormon  faith  that  "whatever  degree  of 
intelligence  a  man  attains  to  in  this  life  it  will  rise  with 
him  in  the  life  to  come."  Such  a  view,  so  far  as  known  to 
the  writer,  is  held  by  no  other  religious  organization.  It 
is  not  strange  that  such  preachment  should  bring  unusual 
results.  The  truth  is  that  wherever  the  Mormon  people 
have  gone  to  make  new  homes  or  pioneer  new  lands,  one 
of  their  first  concerns  has  been  to  provide  schools  for  their 
children.  They,  have  ever  exhibited  a  willingness  to  pro- 
vide means  for  educational  purposes,  sometimes  taxing 
themselves  to  the  very  limit  of  their  ability  to  pay  in  order 
that  their  children  might  have  every  advantage  of  obtaining 
an  education.  It  is  doubtful  whether  there  can  anywhere 
be  found  finer  or  better  school  houses,  or  a  better  system 
of  school  management,  than  are  found  in  Mormon  com- 
munities. All  this  by  reason  of  the  Mormon  attitude  to- 
ward education. 

But  this  is  not  all.  So  deep  rooted  has  been  this  idea  of 
education  in  the  minds  of  the  Mormon  people  that  the 
Church  in  the  very  beginning  of  its  settlement  in  the  desert 
valleys  established  what  has  been  called  "Church  schools." 
Back  of  this  movement  is  the  thought  that  true  education  is 
the  development  of  the  whole  man,  including  his  spiritual 
nature.  A  newer  movement  still  and  one  that  is  meeting 
with  much  success,  is  the  establishment  of  "Church  Sem- 
inaries," where  religious  subjects  are  being  taught,  par- 
ticularly a  study  of  the  Bible,  for  which  there  is  much  need, 
notwithstanding  our  efforts  as  teachers  in  the  various 
Church  Auxiliary  Associations. 

As  already  intimated,  moral  character  is  too  often  re- 
garded as  a  by-product  of  the  educational  process.  From 
the  Mormon  point  of  view,  right  habits,  right  attitudes,  high 


THE  SCHOOL  63 

ideals  are  essential  factors  in  education.  It  is  easy  to  men- 
tion a  long  list  of  desirable  moral  qualities,  ideals  and 
habits;  for  example:  cleanliness,  in  mind  and  body,  sys- 
tem, self-control,  obedience,  honesty,  accuracy,  patience, 
stick-to-it-ive-ness,  kindness,  mercy,  loyalty,  courage  and 
justice. 

But  the  difficulty  is  to  secure  the  establishment  of  these 
as  habits,  or  their  choice  as  ideals;  not  because  there  is 
any  opposition  to  their  choice  or  adoption,  but  because  of 
the  difficulty  of  eliciting  a  sufficient  number  of  repetitions 
to  insure  their  permanence.  Moral  habits  will  hardly  de- 
velop unless  actual  moral  situations  are  repeatedly  met  and 
rightly  acted  upon. 

Socializing  the  School 

If  the  curriculum  could  be  somewhat  more  vocational - 
ized,  and  the  artificial  teacher  somewhat  more  humanized, 
and  the  schoolroom  made  more  like  a  shop  or  store,  the 
moral  situations  on  the  inside  of  the  school  would  become 
more  like  those  that  arise  in  the  larger  world  on  the  outside. 

I  cannot  resist  the  temptation  to  say  to  the  teacher,  at 
this  point,  that  what  you  teach  your  pupils,  they  may  be  able 
to  retain  and  recall  as  long  as  life  endures,  and  if  the  doc- 
trine heretofore  set  forth  be  true,  even  after  the  spirit  is 
freed  from  the  body,  they  shall  know  the  things  that  have 
been  implanted  by  you  as  the  gardeners  of  their  souls.  Thus 
doth  God  dignify  the  work  of  the  teacher.  What  we  plant 
in  the  human  soul  hath  God  made  to  bloom  and  bear  fruit. 
But  we  "Do  not  gather  grapes  from  thorns  nor  figs  from 
thistles."  If  the  seed  of  our  planting  has  been  selected 
carelessly,  we  may  expect  a  yield  of  inferior  fruit.  What 
teacher  is  there  who  dare  to  trifle  with  human  souls?  Up 
on  the  heights!  Look  out  upon  the  prospect  God  has  set 
for  you,  then  pray  that  you  neglect  not  to  "feed  my  lambs." 

There  seems  ever  to  have  been  a  tendency  to  criticise  our 
public  schools.  Many  of  the  faults  that  parents  should  bear 
are  laid  at  the  doors  of  our  schools.  Many  of  the  economic, 
social,  and  political  conditions  about  which  the  public  com- 
plain are  charged  to  our  system  of  education.  Our  schools 


64  PROBLEMS  IN  GOSPEL  TEACHING 

are  not  to  blame.  The  burden  rests  very  largely  upon  the 
home  and  our  poor  methods  of  moral  and  religious  in- 
structions, or  perhaps  better,  the  lack  of  such  instructions 
altogether. 

A  Case  in  Point 

A  woman  was  involved  in  a  criminal  case  before  the 
Supreme  Court  of  our  State.  She  was  not  a  party  to  the 
action,  but  was  familiar  with  all  the  details  of  the  offense. 
There  were  some  matters  not  made  clear  from  the  record 
that  seemed  of  importance  to  me  and  ought  to  be  included 
in  the  argument.  Some  days  before  the  hearing  of  the  case, 
I  sent  for  this  woman  to  see  if  I  could  secure  from  her  the 
information  desired.  She  was  a  woman  of  more  than  or- 
dinary intelligence,  and  did  not  hesitate  to  give  me  the 
information  I  wanted.  In  addition,  and  upon  my  request, 
she  gave  a  detailed  history  of  her  life  from  her  childhood. 
When  she  had  finished,  I  said  to  her,  "I  cannot  understand 
why  a  woman  of  your  seeming  intelligence  has  drifted  into 
the  sort  of  life  that  you  have  confessed  to  me  that  you  are 
leading." 

"I  will  tell  you,"  she  answered  promptly,  "In  the  home 
where  I  was  born  and  brought  up,  no  one  ever  heard  the 
church  bells  ring  on  the  Sabbath  day;  profaning  God's 
name  was  the  substitute  for  prayers;  quarreling  took  the 
place  of  devotion,  and  hate  replaced  the  spirit  of  love. 
Even  in  my  school  days  I  never  heard  of  Him  Who  taught 
the  new  commandment,  'That  ye  love  one  another.'  And  so 
I  drifted;  drifted  into  bad  company.'" 

Union  Between  the  Home  and  the  School 

There  should  be  a  closer  acquaintance  between  the 
home  and  the  school.  There  ought  to  be  a  re-birth  of  inter- 
est in  both  the  home  and  the  school.  As  the  matter  now 
stands  neither  the  teacher  nor  the  parents  seem  to  feel  any 
keen  co-operative  heart-beats  for  the  future  welfare  of  the 
child.  In  so  far  as  any  unity  of  effort  is  concerned  it  seems 
to  be  a  matter  of  indifference  to  both.  If  parents  and 
teachers  could  become  better  acquainted  and  the  home  life 
of  the  children  be  made  to  function  in  the  school,  or  to  put 


THE  SCHOOL  65 

it  in  the  reverse  order,  if  the  school  could  become  a  direct- 
ing force  that  would  function  in  the  home,  there  would 
emerge  a  sense  of  unity  in  moral  and  spiritual  purpose  that 
would  solve  many  of  the  troublesome  problems  in  both  the 
home  and  the  school,  and  there  would  be  little  danger  of 
drifting. 

"I'm  glad  I'm  home!"  a  tired  little  lad  said  as  he  came 
in  from  school.  "I  wonder  why,"  said  his  aunt,  "this  boy 
always  comes  here  when  there  are  many  other  homes  as 
nice  as  this,  and  quite  as  near?" 

With  the  love-light  in  his  eye,  he  pointed  where  his 
mother  sat,  and  said,  "She  lives  here — that  is  why!"  The 
mother's  heart  was  glad.  '  'Tis  home,  for  mother's  living 
here." 

Teachers,  can  not  the  school  absorb  something  from  such 
a  home? 

i 
QUESTIONS  FOR  DISCUSSION 

1.  If  you  have  an  opportunity,  pay  a   visit   to   a  church  school 
or  seminary  and  bring  back  an  estimate  of  the  work  being  done. 
Mention  some  particular  feature  that  impressed  you. 

2.  What   advantages   do   you    see   in    religious   teachings? 

3.  What  should  be  the  attitude  of  church  members  toward  the 
public  schools?     What  has  been  the  attitude  of  the  church  toward 
these   institutions? 

4.  What  is  meant  by  socializing  our  schools? 

5.  How  in  your  opinion  can   a   closer  union  be  established   be- 
tween  the  home   and   the   school?      Who   ought   to    make   the   first 
move,  the  parent  or  the  teacher?     Why? 


LESSON  13 
THE  STATE 

Greater  Love  Than  This 

"In  a  great  battle,  a  young  officer,  hard  hit,  was  lying  on  his 
back  in  a  ditch,  where  he  begged  his  foes  to  let  him  remain. 
Shortly  after,  he  died.  Then  it  was  found  that,  even  with  his 
life  ebbing  fast,  his  body  had  served  to  protect  the  "bit  of  rag" 
which  on  the  morning  of  that  day  had  been  the  standard  of  his 
regiment.  He  had  carefully  folded  it  up,  and  laid  down  upon  it  to 
die.  'One  thing'  was  in  the  soldier's  heart — to  save  his  country's 
colors  from  capture  and  disgrace.'  " 

Now,  what  is  the  moral  significance  of  an  "attitude" 
such  as  this?  Shall  I  answer  for  you?  A  deeply  ingrained 
love  of  country.  But  how  came  this  devotion  to  flag  and 
state?  Through  the  planting  of  a  seed;  the  seed  of  patriot- 
ism. Somewhere  along  the  line,  in  the  home,  in  the  school, 
in  the  church,  perhaps  in  all  three,  was  the  seed  sown  and 
nourished  until  it  blossomed  and  yielded  its  fruit.  But  it 
is  not  always  so.  Much  as  we  may  desire  the  education  of 
our  boys  and  girls  to  include  a  knowledge  of  their  relation- 
ship to  the  state,  it  often  happens  that  they  get  but  a  vague 
notion  of  their  duties  as  citizens. 

Law  and  Morals 

There  is  a  close  relationship  between  obedience  to  law 
and  duty  to  state.  All  civilized  men  are  members  of  some 
governed  community.  As  such  they  owe  certain  duties  to 
the  community  in  which  they  live,  and  to  their  fellow  mem- 
bers of  society.  First  of  all,  it  is  their  duty  to  obey  the 
laws  of  their  state.  No  man  is  a  good  member  of  society 
who  refuses  to  comply  with  the  mandates  imposed  by  the 
state  upon  its  citizens.  A  distinction  needs  to  be  made 
between  ethics  and  law;  that  is,  between  what  is  called 
"moral  laws"  and  "statutory  laws."  The  former  is  enforced 
by  individual  conscience,  or  by  the  disapproval  of  public 


THE  STATE  67 

opinion;  the  latter  by  the  authority  of  the  state.  Moral 
laws  have  to  do  with  the  whole  of  man,  including  his 
thoughts  and  emotions.  Statutory  laws  are  concerned  only 
with  his  outward  conduct. 

Both  statutory  and  moral  laws  are  designed  to  govern 
the  actions  of  men.  The  former  are  mainly  negative  while 
the  latter  are  positive.  Statutory  law  says:  "thou  shalt 
not;"  while  the  moral  law  says:  "go  thou  and  do  likewise." 
It  is  quite  possible  that  an  act,  not  regarded  as  legally 
wrong,  may  nevertheless  be  forbidden  by  the  moral  code. 
This  is  because  the  moral  law  is  always  saying:  "Man.  you 
are  your  brother's  keeper." 

After  paying  our  debt  to  the  state,  the  state  owes  us  some- 
thing in  return.  It  is  the  duty  of  the  state  to  provide  a 
suitable  social  environment  within  which  its  members  can 
grow;  can  become  socialized  personalities.  The  state  must 
define  in  clear  terms  those  acts  which  it  forbids  and  declares 
anti-social.  It  must  provide  punishment  for  their  violation. 
It  must  become  the  mediator  between  the  individual  and 
organized  society.  It  must  safeguard  the  rights  and  lib- 
erties of  the  individual.  It  is  the  protector  of  the  home, 
the  school,  and  every  legally  organized  social  group.  The 
state  functions  in  many  other  ways  in  its  relations  with  the 
individual  and  with  society,  but  this  is  not  the  place  to 
enter  into  a  discussion  of  these. 

Our  Individual  Duties  to  the  State 

Every  member  of  the  community,  that  is,  every  citizen 
of  the  state,  is  charged  with  certain  obligations  to  the  state, 
the  performance  of  which  is  imperative  if  he  is  to  be  recog- 
nized as  a  good  member  of  society.  A  brief  mention  of 
some  of  these  obligations  will  readily  suggest  others  to 
the  mind  of  the  teacher  who  may  desire  to  extend  the  list. 

It  may  be  said,  in  general,  that  it  is  the  duty  of  every 
citizen  to  help  correct  whatever  evils  are  to  be  found  in 
governmental  management.  But  too  often  do  we  find  our- 
selves so  engrossed  with  our  own  affairs  that  we  allow  our 
government,  both  local  and  state,  to  drift  into  the  hands  of 
professional  politicians.  Putting  it  in  another  way,  we 


68  PROBLEMS  IN  GOSPEL  TEACHING 

take  so  little  interest  in  the  "affairs  of  state"  that  it  has 
become  possible  for  "machine  politics"  to  take  possession 
of  our  inheritance  and  under  its  rule  flagrant  abuses  have 
grown  up. 

Often  the  "professional  politician,"  all  the  way  down 
from  the  national  "boss"  to  the  local  "ward  heeler"  is,  be- 
cause of  our  indifference,  able  to  use  his  political  power 
with  the  officers  whom  he  has  helped  to  elect,  to  further 
some  financial  enterprise,  or  worse  still,  to  form  a  league 
with  certain  kinds  of  organized  vice,  so  as  to  derive  revenue 
therefrom.  Such  acquisition  of  power  through  public  of- 
fice is  one  of  the  chief  sources  of  "graft." 

Positive  Side  of  Our  Duty 

The  pcsitive  side  of  our  duty  to  the  state  consists  in  oui 
taking  an  interest  in  the  enactment,  the  repeal,  the  simpli- 
fication or  the  enforcement  of  our  laws,  whenever  found 
necessary,  so  as  to  make  them  more  effective.  .  There  are 
always  some  problems  that  require  attention.  Take,  for 
instance,  the  subject  of  crime,  which  is  one  of  the  diseases 
of  our  country.  What  is  its  solution?  Crime  is  said  to  be 
on  'he  increase.  It  would  be  of  interest  to  both  teachers 
and  pupils  to  try  to  find  a  reason  for  this.  What  can  we 
do  to  help  reduce  crime  to  a  minimum? 

It  is  claimed  by  many  that  there  should  be  a  surer  and 
swifter  punishment  for  criminals.  It  is  said  that  such  action 
would  deter  the  commission  of  crime.  Would  it?  An 
investigation,  a  possible  determination  of  this  question 
ought  to  arouse  considerable  interest  in  your  class.  If  prop- 
erly and  skillfully  handled,  it  ought  to  develop  in  your 
pupils  a  respect  for  law,  and  this  is  the  big  objective  here. 

Then  there  is  the  matter  of  the  treatment  of  criminals. 
This  is  an  important  question.  We  are  fast  getting  away 
from  the  idea  that  punishment  is  a  matter  of  revenge.  The 
state,  if  it  performs  its  function,  inflicts  punishment  as  a 
corrective  measure.  This  at  least  is  the  more  modern 
theory.  Whether  the  state  is  provided  with  equipment  to 
accomplish  this  result  is  another  matter  of  interest  for  the 
potential  citizens  of  your  class.  The  whole  problem  ot 


THE  STATE  69 

> 

crimes  and  criminals  and  their  punishment  and  treatment 
has  become  a  social  concern.  Society  must  not  only  devise 
a  correct  methcd  of  handling  criminals  but  it  must  re- 
errange  its  social  standards  so  as  to  reduce  to  a  minimum 
the  manufacture  of  criminals. 

OUT  Loyalty  to  Our  State 

The  thing  we  call  "patriotism"  is  not  as  a  rule  taught 
as  a  separate  subject  in  our  schools.  Rather  it  is  absorbed 
"through  the  skin,"  so  to  speak.  We  do  not  gain  a  respect 
for  law,  a  love  of  country,  or  doff  our  hat  to  the  flag,  be- 
cause we  have  read  in  books  that  these  are  acts  of  loyalty. 
They  have  come  to  us  as  things  unconscious.  They  are  the 
teachings  of  the  attitudes  of  others,  our  teachers,  our  par- 
ents, our  associates.  We  absorb  them  much  in  the  same 
way  that  a  sponge  absorbs  water.  Loyalty  begets  loyalty. 

Would  that  in  our  dealings  with  our  fellows  and  our 
loyalty  to  our  state  we  might  carry  out  the  sentiments  of 
this  prayer: 

"Father,  when  I  lie  down  to  take  my  rest  at  night,  may  I  feel 
the  presence  of  an  approving  conscience,  unhaunted  by  the  faces 
of  any  that  I  have  defrauded,  defamed,  or  deceived. 

"Grant  me  that  in  my  dealing  with  my  fellow  men,  I  may  deal 
with  them  on  the  square,  uncontrolled,  and  uninfluenced  by  avarice 
or  greed,  but  with  a  true  desire  that  as  I  would  be  done  by,  so 
will  I  do  by  my  neighbor. 

"May  riches  not  be  my  aim  nor  pleasure  my  soul's  delight,  but 
rather  may  I  find  joy  in  helpfulness,  happiness  in  doing  good, 
and  pleasure  in  sacrifice. 

"When  death  raps  at  my  door  and  the  hour  of  life's  parting 
shall  come  to  me,  may  I  not  shrink  by  reason  of  fear,  but  step 
boldly  forward  with  a  firm,  'Here  am  I.' 

"And  when  the  clods  of  earth  shall  have  covered  my  resting 
place,  may  my  epitaph  be  indelibly  written  in  the  hearts  of  those 
who  knew  me  best,  'His  was  a  life  of  service.'** 

QUESTIONS  FOR  DISCUSSION 

1.  As  a  test  of  your  ability  to   tell  a   story,  enlarge  upon  the 
anecdote    related    in    the    first    paragraph    of    the    chapter    and    tell 
it  to  the  class  in  its  revised  form. 

2.  In  what  essentials   do   our  duty   to   our  state  and   obedience 
to  law  correspond?     How  do  they  differ? 

3.  Distinguish   between    moral    and    statutory    law. 


70  PROBLEMS  IN  GOSPEL  TEACHING 

4.  What  is  the  debt  of  the  state  to  society?.. 

5.  Name  some  of  the  obligations  that  you   feel  you  owe  as  Ian 
individual  to  the  state. 

6.  Why  should  every  citizen  take  an  interest  in  seeing  that  good 
men  are  elected  to   office? 

7.  Discuss  the  subject  of  crimes  and  criminals. 

8.  Would  it  be  advisable  in  your  opinion  to  teach  loyalty  and 
patriotism  as  separate  subjects  in   our  schools?      Give  reasons   for 
your  answer. 


LESSON  14 
THE  CHURCH 

Function  of  the  Church 

Just  as  the  sun  each  morning  bathes  the  earth  in  a  flood 
of  light  so  the  all-pervading  light  of  religion  illumines  that 
soul  in  whose  heart  the  word  God  has  found  lodgment. 
It  is  perhaps  true  that  no  man  has  reached  the  highest 
level  to  which  personality  is  capable  of  reaching.  It  is  also 
true  that  the  deepest  meaning  of  life  has  only  been  ap- 
proached by  men  who  have  given  their  thought  and  atten- 
tion to  religion.  If  this  statement  is  accepted,  it  is  of  the 
utmost  importance  that  we  should  give  some  attention  to 
the  functions  of  the  church  in  its  relation  to  its  members. 

It  is  the  function  of  the  church  to  foster  and  promote 
religion.  But  before  we  go  further  let  us  stop  to  formu- 
late a  definition  of  religion  as  we  desire  to  use  it  in  this 
discussion.  Religion  is,  for  our  purpose,  a  belief  in,  a  de- 
pendence upon,  and  a  love  for  a  personal  God,  with  a  result- 
ant love  for  our  fellows,  a  willingness  to  serve  and  a  charily 
toward  erring  humanity. 

"All  work  is  religion,  be  it  selling  goods  over  the  counter, 
writing  an  essay,  making  a  fire,  putting  up  a  fence,  building  a 
house,  sweeping  the  floor,  collecting  a  bill,  experimenting  in  a 
laboratory,  lecturing  on  science,  preparing  a  meal,  or  holding  a 
conversation  with  another;  God  is  not  only  the  witness  to  all  of 
these  transactions,  but  himself  is  a  part  of  them,  and  out  of  them 
come  lessons  in  patience,  honesty,  fidelity,  perseverance,  humility, 
long-suffering,  self-control,  and  holiness.  These  are  the  qualities 
that  make  me  like  the  ideal  model,  and  all  places  are  altars  for  my 
worship  to  God." — Peter  Ainslie. 

The  Church  and  Society 

Religion  is  not  something  apart  from  feelings,  emotions, 
or  actions.  Religion  is  feeling,  emotion  and  action.  Relig- 
ion is  a  way  of  living.  Most  men  feel  that  they  somehow 
are  subject  to  the  will  of  God.  In  our  religion,  there  should 
be  no  fear,  only  a  feeling  of  dependence  expressing  itself 


72  PROBLEMS  IN  GOSPEL  TEACHING 

in  love  and  reverence  for  God,  thought  of  as  a  Father. 
This  is  the  very  core  of  our  relation  with  God.  But  this 
love,  like  all  emotions,  must  find  expression  in  some  way. 
The  natural  way  is  through  worship  and  willing  service. 

The  church  is  the  agent  through  which  these  emotions  ot 
the  individual  find  expression.  It  is  one  of  the  functions 
of  the  church  to  foster  these  virtues  and  promote  the  king- 
dom of  heaven  in  the  hearts  of  men  and  society.  Religion 
is  not  something  that  can  be  divorced  from  one's  system  on 
week  days  and  wedded  again  on  Sunday.  It  is  something 
"if or  every  day  in  the  week,  a  living,  pulsating,  thriving, 
growing  reality.  It  is  the  function  of  the  church  to  keep 
it  growing  and  enlarging.  There  is  reason  to  believe  that 
we  have  in  the  past  laid  too  much  stress  on  the  thought  that 
one  of  the  chief  functions  of  the  church  is  to  prepare  men 
for  death.  What  is  needed  is  a  preparation  for  life.  "God 
is  not  merely  the  God  of  the  dead  but  of  the  living."  Only 
by  being  identified  with  the  living  can  the  church  grip  and 
hold  men.  If  it  will  but  do  this  the  "dead"  will  look  after 
themselves. 

Doctrinal  Conflicts 

The  church  of  course  functions  through  individuals  or 
through  groups.  It  often  functions  through  its  missionaries 
or  its  teachers.  Its  hold  upon  society  is-  largely  through 
its  teachings.  For  this  reason  teachers  should  be  extremely 
careful  about  their  teaching.  One  sometimes  listens  to 
petty  wranglings  between  teachers  and  class  members  about 
non-essential  points  of  doctrine,  carried  to  such  extremes 
that  the  whole  discussion  became  a  sickening  babble  of 
words.  In  all  of  our  discussion,  in  all  of  our  preaching, 
in  all  of  our  teaching,  the  point  should  never  be  lost  sight 
of  that  our  message,  both  at  home  and  abroad,  is  to  spread 
the  gospel  of  Christ.  There  are  lines  of  demarcation  be- 
tween the  message  we  bear  to  the  world,  and  that  of  the 
other  religious  denominations.  These  are  clearly  defined. 
They  should  not  be  overlooked  in  our  teaching;  neither 
should  they  occupy  our  attention  to  the  extent  of  wasting 
our  energies  in  the  discussion  of  matters  of  no  consequence. 


THE  CHURCH  73 

/ 

The  Church  as  an  Agent  of  Right  Living 

It  is  the  function  of  the  church  to  promote  the  religious 
life  of  its  members.  In  carrying  this  function  into  effect 
there  are  certain  evils  of  every  community  against  which 
the  church  ought  to  make  war.  We  pray,  "thy  will  be 
done  on  earth  as  it  is  in  heaven,"  and  then  we  sit  down  and 
wait  for  the  heavens  to  move.  Jesus,  on  the  other  hand, 
Who  taught  that  prayer,  made  a  scourge  and  drove  the 
money  changers  out  of  the  temple,  thus  assisting  God  in  the 
accomplishments  of  His  will  on  earth. 

The  church  ought  to  be  society's  organized  agent  to  help 
rid  society  of  those  forces  which  serve  as  temptations  to 
sin.  It  ought  to  be  a  divine  institution  through  which  to 
wage  a  warfare  against  all  kinds  of  iniquity.  It  is  already 
highly  organized  along  these  lines.  But  it  is  our  duty  as 
teachers  to  see  that  it  functions.  Neither  must  we  over- 
look the  fact  that  all  of  the  social  evils  are  perpetuated  and 
enabled  to  grow  through  organizations  of  men  who  have 
capitalized  the  appetites,  passions,  and  cupidity  of  hu- 
manity. 

The  Wonders  of  Our  Church  Organization 

Our  Church  is  a  wonderful  organization,  so  wonderful 
indeed  that  it  has  drawn  the  attention  of  the  world.  But 
it  could  be  made  much  more  effective  if  every  officer 
and  member  would  do  his  or  her  full  duty,  would  live  in 
conformity  with  the  teachings  of  the  Church.  The  writer 
had  occasion  at  one  time  to  explain  the  organization  of  the 
Church  to  a  Methodist  minister.  The  request  for  this  ex- 
planation came  from  the  minister  himself.  He  said  in  sub- 
stance: "I  would  like  you  to  give  me  detailed  explanation 
of  the  organization  of  your  Church  about  which  I  have  heard 
so  much,  but  understand  so  little.  I  don't  care  anything 
about  your  doctrines  or  your  religious  teachings,  I  have 
made  something  of  a  study  of  these." 

I  proceeded  to  outline  for  him,  as  ably  as  I  could,  our 
system  of  Church  government,  beginning  with  the  Presi- 
dency of  the  Church  and  the  Twelve  Apostles,  and  continu- 
ing down  through  the  various  quorums  of  Priesthood,  ex- 


74  PROBLEMS  IN  GOSPEL  TEACHINC 

plaining  as  I  proceeded,  the  functions  and  duties  of  each. 
This  I  followed  with  an  explanation  of  the  stake  and  ward 
organizations,  and  ended  finally  with  a  detailed  account 
of  purposes  and  operations  of  our  various  auxiliary  asso- 
ciations. 

When  I  was  through,  his  astonishment  knew  no  bounds. 
He  seemed  perfectly  dazed.  For  some  moments  he  said 
nothing.  Then,  raising  both  his  hands,  he  exclaimed :  "Mor- 
monism  will  never  die.  I  had  hoped,  and  believed,  and 
prayed,  that  with  the  growing  enlightenment  of  your  peo- 
ple, Mormonism  would  perish,  but  with  such  an  organiza- 
tion it  cannot  die." 

Stranger,  perhaps,  than  his  astonishment  was  my  own. 
Until  that  day  I  had  never  really  "taken  thought"  of  our 
marvelous  Church  organization.  Now,  for  the  first  time  it 
dawned  on  me  that  here  was  an  organization  that  required 
more  than  a  human  power  to  organize — wonderful  beyond 
explanation.  Then  it  was  that  this  thought  came  to  me: 
"What  if  every  man  and  woman  in  our  Church  would, 
according  to  the  light  God  had  given  them,  live  up  to  their 
duties  and  responsibilities?" 

Our  Individual  Duties 

Suppose  the  Bishop  should  come  to  you  and  say :  "Here, 
brother,  we  need  you  as  a  ward  teacher,"  and  you  should 
respond,  like  Abraham,  with  a  "Here  am  I."  Or  suppose 
the  Bishop  should  say  to  the  sister:  "A  call  awaits  you  in 
the  Primary  Association,"  and  she,  like  the  sons  of  Zebedee, 
was  willing  to  leave  all  and  follow  the  call  of  the  Master, 
and  so  on  throughout  the  entire  range  of  Church  duties  and 
activities.  What  then?  Our  attitude  toward  it  would  be 
the  attitude  that  God  intended  we  should  take,  and  our  lives 
would  shine  forth  with  a  Christ-like  luster — an  example  to 
the  world. 

"An  angel  met  a  soul  crying  in  the  wilderness.  It  was  such  a 
little,  fragile  soul  that  the  angel  drew  it  to  him  tenderly  as  he 
asked : 

"  'What  is  your  sorrow?' 

"  'I  am  not  content,'  the  soul  replied.  'In  the  world  there  is  so 
much  to  be  done,  and  I  am  impatient  to  begin.  Yet  I  am  tied  by 


THE  CHURCH  75 

these  threads  that  I  cannot  sever  to  a  tiny  unknown  corner  of  the 
world.' 

"'What  is  it  that  you  would  do  in  the  great  world?' 

"  'I  do  not  know.  There  is  so  much  to  be  done,  and  there  are 
so  many  ways.  Perhaps  I  would  make  a  way  of  my  own.' 

"The  angel  put  out  his  hand  and  snapped  the  silken  cords,  and 
the  soul  flew  away. 

"By  and  by  the  angel  came  upon  the  soul  again,  and  asked: 

"'What  have  you  accomplished?' 

"  'I  have  accomplished  nothing,'  complained  the  soul.  'The  cords 
that  bound  me  were  cords  .of  duty,  and,  though  I  had  put  them 
behind  me  yet  still  they  pursued  me.  Day  and  night  they  call  to  me.' 

"  'I  will  satisfy  their  claims,'  said  the  angel.  'Go  find  your  way 
in  peace.' 

"And  the  soul  flew  away.     Yet  again  the  angel  and  the  soul  met. 

"  'What    have  you    accomplished?'   the    angel    asked. 

"And  the  soul  replied:  'I  have  accomplished  nothing.  The 
great  world  is  too  big  for  me.  I  am  not  strong  enough  to  stand 
against  it.  Only  the  giants  can  conquer  the  world.  I  am  lost, 
bewildered,  derelict.  I  long  for  the  little  corner  where  at  least 
I  had  an  abiding-place,  where  the  influence  I  exercised  was  help- 
ful, where  the  performance  of  duties  that  I  scorned  brought  not 
only  satisfaction  to  myself  but  happiness  to  others.  In  my  little 
corner  I  was  of  use  to  mankind,  fulfilling  the  part  that  destiny 
had  assigned  me.  In  leaving  it  I  forfeited  all  hope  of  happiness 
and  usefulness.' 

"  'You  have  learned  your  •  lesson,'  said  the  angel.  'Take  back 
your  chains,  and  go  and  teach  others  this  great  truth  that  you  have 
found.' " 

Our  Personal  Moral  Obligation 

Finally,  there  is  the  moral  obligation  that  each  member 
owes  to  his  church  that  he  so  conduct  himself  that  his  acts 
will  contribute  to  the  growth  of  the  church;  in  other  words, 
that  he  teach  by  example.  The  church  has  a  supreme  claim 
upon  the  lives  and  service  of  all  of  its  members.  The  fact 
that  we  wield  a  greater  influence  by  our  conduct  than  we 
do  by  our  preachments  is  a  sufficient  license  for  such  claim. 
Contrariwise,  whenever  we  find  persons,  as  we  sometimes 
do,  who  use  their  membership  to  hide  their  hypocrisy  it  has 
a  baneful  effect  on  the  church. 

Do  you  recall  the  story  of  Joshua's  battle  with  the  five 
Amortie  kings  when  they  attacked  with  their  armies  the 
Gibeonites,  with  whom  the  Israelites  were  in  league,  and 
Joshua  prayed?— 


76  PROBLEMS  IN  GOSPEL  TEACHING 

"Sun,  stand  thou  still  upon  Gibeon, 

And  thou,  moon,  in  the  valley  of  Aijalon. 

And  the  sun  stood  still,  and  the  moon  stayed, 

Until  the  nation  had  avenged  themselves  of  their  enemies." 

Many  others  since,  Joshua's  day  have  fought  battles  for 
the  Lord.  They  have  won  victories  and  their  names  are 
written  on  the  hearts  of  men.  Their  "sun"  will  never  set. 
As  to  their  earthly  pilgrimage,  it  may  be  but  a  short  winter's 
day,  but  God  has  stayed  their  "sun"  in  its  course  that  they 
might  gain  a  victory.  Their  "sun"  has  not  set,  nor  can  it. 
Or,  it  may  be  that  their  physical  bodies  have  been  laid  to 
rest,  to  crumble  and  decay,  but  their  "sun"  still  shines  upon 
the  lives  of  those  whom  they  served  and  helped  and  guided 
and  influenced  on  God's  great  battlefield  of  life. 

QUESTIONS  FOR  DISCUSSION 

1.  How  does  religion  affect  the  individual? 

2.  Formulate  a  definition  to  religion. 

3.  Discuss    the    statement,    "The    church    is    the    agent    through 
which  the  emotions  of  the  individual  find  expression." 

4.  Show    the    uselessness    of    discussing    non-essential    points    of 
doctrine. 

5.  Name  some  of  the  functions  of  the  church. 

6.  Give  a  brief  outline  of  our  church  organization. 

7.  What    obligations    do    members    of    the    church    owe    to    the 
church  as  an  institution? 

8.  Has    the   church    any   right    to    prescribe   the    conduct    of   its 
members?     Give  reasons  for  your  answer. 


LESSON  15 
OUR  SOCIAL  BEHAVIOR 

Agreeableness 

I  at  one  time  attended  a  funeral  of  a  man  who  had  come 
to  the  part  cf  the  country  where  I  lived,  as  a  pioneer  some 
thirty  years  before.  I  had  been  asked  by  some  of  his  rela- 
tives to  deliver  the  funeral  sermon.  The  man  was  seventy- 
six  years  of  age  at  the  time  of  his  death.  He  must  have 
been  known  to  everybody  in  the  vicinity.  When  I  arrived 
at  the  church  where  the  services  were  to  be  held  the  place 
was  almost  empty.  Only  the  immediate  relatives  and  a 
few  others  were  present. 

I  had  not  been  personally  acquainted  with  the  man,  but 
I  knew  that  he  was  a  pioneer  in  the  country  and  had  lived 
there  a  great  many  years.  I  said  to  myself:  "There  is 
something  wrong  here.  This  man  must  not  be  thought  much 
of  in  this  community."  I  found  out  afterward  that  he  had 
been  regarded  as  the  township  "grouch."  He  had  failed 
in  the  game  of  life  because  he  had  formed  wrong  habits. 

Some  weeks  later  I  attended  another  funeral,  also  that  of 
a  pioneer.  There  were  fifteen  hundred  people  present, 
more  than  the  tabernacle  in  which  the  services  were  held 
could  seat.  The  casket  was  buried  in  a  profusion  of 
flowers.  During  the  thirty  years  of  this  man's  residence 
in  the  community  he  had  succeeded  in  making  himself 
agreeable  to  so  many  people  that  they  came  from  miles 
around  to  mourn  at  his  bier. 

I  was  told  that  during  the  early  settlement  of  the  coun- 
try he  had  helped  to  provide  for  the  hungry  and  look  after 
the  wants  of  the  poor.  He  had  worked  incessantly  to  serve 
his  fellows.  Not  a  very  remarkable  man  in  some  respects; 
just  a  good,  kind,  fatherly  old  man  whose  life  had  been  so 
tinctured  with  love  that  other  men  esteemed  it  an  honor  to 
be  called  his  friend. 

Of  all  the  qualities  that  go  to  make  up  our  social  be- 
havior there  are  probably  few  that  play  so  important  a 


78  PROBLEMS  IN  GOSPEL  TEACHING 

part  as  that  of  agreeableness.  Carlyle  says:  "Success  in 
life,  in  anything,  depends  upon  the  number  of  persons  that 
one  can  make  himself  agreeable  to."  Success,  to  be  sure, 
is  a  variable  term,  but  it  is  something  that  we  are  all  seek- 
ing, whatever  may  be  our  definition  of  it.  What  we  are  to 
consider  here  is  how  to  succeed  in  our  social  relations  wilh 
one  another.  As  time  goes  on  our  social  intercourse  be- 
comes more  and  more  complex,  and  so  more  and  more  of  a 
problem. 

The  Individual 

People  differ  both  in  intelligence  and  efficiency.  They 
differ  also  in  that  intangible  something  we  call  "person- 
ality." If  someone  with  whom  you  are  well  acquainted 
comes  to  you  for  a  letter  of  recommendation,  the  first 
thought  that  likely  presents  itself  to  your  mind  is  the 
matter  of  his  "personality."  How  are  you  to  tell  what  you 
know  of  your  friend's  "personality?"  You  may  say  that 
he  is  skilled  in  the  line  of  work  which  he  seeks,  that  his 
character  and  habits  are  good,  that  he  gets  on  well  with 
other  people,  and  that  he  has  a  pleasing  "personality,"  and 
his  prospective  employer  will  pay  more  attention  to  the 
last  statement  of  your  recommendation,  without  knowing 
why,  than  he  does  to  all  the  rest  of  them. 

But  however  we  may  define,  or  leave  undefined,  our  per- 
sonality, it  is  something  we  must  take  with  us  in  our  social 
intercourse  with  our  neighbors.  Perhaps  the  whole  sub- 
ject of  personality  could  be  treated  under  the  title  of 
"temperaments,"  but  that  word  seems  somewhat  obscure. 
We  sometimes  speak  of  temperaments  as  being  excitable,  or 
sunny,  or  sour,  and  so  on.  Or,  we  sometimes  use  the  word 
"disposition"  instead  of  the  word  temperament  to  convey 
our  meaning. 

It  is  not,  however,  so  much  a  matter  of  definition  as  it 
is  a  matter  of  training,  of  habit  formation,  of  attitude  build- 
ing. The  thought  being  that  the  ultimate  reliance  in  social 
reform  or  reconstruction,  whenever  such  is  needed,  must 
rest  upon  the  education  of  the  individual.  The  term  edu- 
cation, as  here  used,  is  meant  to  include  those  moral  and 
personal  qualities  to  which  reference  has  been  made  in  this 


OUR  SOCIAL  BEHAVIOR  79 

and  the  preceding  chapters.  Society  is  always  limited  in 
its  advancement  by  the  degree  of  the  character  and  intelli- 
gence of  its  members. 

Social  Progress 

The  objective  aimed  at  in  our  social  relations  is  social 
progress.  How  to  bring  this  about  is  our  problem.  By  way 
of  illustration,  let  us  reconsider  for  a  moment  the  subject 
of  crime.  Sociologists  tell  us  there  are  just  three  ways  in 
which  crime  may  be  eliminated,  namely:  first,  through 
changes  in  individual  human  nature — that  is,  through  a  sys- 
tem of  selective  breeding,  eliminating  all  who  show  crim- 
inal tendencies.  Whether  any  results  would  follow  the 
adoption  of  such  a  method  is  largely  problematical. 

The  second  means  of  attacking  crime,  so  it  is  asserted, 
is  to  improve  social  and  economic  conditions  through  the 
instrumentality  of  the  state.  Legislation  and  administration 
directed  toward  social  ends,  it  is  claimed,  would  reduce  the 
temptations  and  opportunities  for  crime.  This  with  cer- 
tain correction  of  evils  in  social  and  industrial  organiza- 
tions would,  it  is  held,  greatly  lessen  crime. 

The  third  means  of  eliminating  crime,  and  all  manner  of 
social  vice,  is  through  a  careful  training  of  the  person  as 
he  comes  on  to  the  stage  of  life,  so  that  he  will  be  moral 
and  law-abiding,  respecting  the  rights  of  others  and  all 
social  institutions.  Again,  let  me  emphasize  that  herein  lies 
the  work  of  the  teacher. 

"Say  not  ye,  'There  are  yet  four  months,  and  then  cometh  the 
harvest?'  behold,  I  say  unto  you,  Lift  up  your  eyes,  and  look  on 
the  fields,  that  they  are  white  already  unto  harvest.' " 

Social  life,  just  as  the  individual,  has  its  ideals.  No  train- 
ing of  the  individual  is  complete  without  an  understanding 
of  his  place  in  the  social  order.  Having  found  his  place, 
he  must  discharge  his  obligation,  to  harmonize  his  life 
in  conformity  with  the  community  life  of  which  he  is  a 
part.  Thus  only  can  he  be  of  service  to  society.  You,  as 
teachers,  are  to  point  out  to  your  pupils  the  difference  be- 
tween the  true  and  the  false  living,  the  artificial  and  the 


80  PROBLEMS  IN  GOSPEL  TEACHING 

sincere.    Try  to  show  that  no  man  can  live  to  himself  alone, 
but  that  every  man  is  his  brother's  keeper. 

Social  Service 

All  that  has  been  said  thus  far  means  only,  when  re- 
duced to  its  last  analysis,  that  we  are  training  for  service, 
following  in  the  footsteps  of  the  Master,  preparing  for  the 
work  of  the  ministry,  fitting  ourselves  to  live  in  harmony 
with  the  will  of  God,  reaching  out  to  aid  those  of  the 
Father's  children  who  are  tender,  or  weak,  or  unfortunate, 
who  need  our  help,  or  care,  or  direction.  We  are  in  His 
employ  Who  said :  "Feed  my  lambs." 

Service  spells  success.  He  who  is  willing  to  dedicate  his 
life  to  the  service  of  his  fellows  shall  not  fail  in  his  reward. 
Service  brings  the  richest  earthly  satisfaction  and  the  great- 
est heavenly  blessing.  Service  is  the  sacrifice  of  self  in  the 
interest  of  others.  Service  is  doing,  not  dreaming;  helping, 
not  hoping.  Service  expresses  itself  in  action,  not  repose. 
Service  is  helpfulness.  He  serves  best  who  sacrifices  most. 
Service  is  lifting,  not  leaning ;  leading,  not  following.  By 
service  we  build  character  and  lay  the  foundation  for  honor 
and  greatness,  and  make  our  record  for  salvation  and  king- 
ship. It  is  not  the  thing  we  do  once  or  twice  that  counts,  it 
is  the  things  we  do  every  day.  The  service  we  render  to- 
day fits  us  for  service  tomorrow.  The  gospel  of  the  future 
is  a  gospel  of  service.  For  the  service  we  render  our  fel- 
lows, earth  yields  her  joys  and  heaven  her  plaudits:  "well 
done,  thou  good  and  faithful  servant,  enter  into  the  joys  of 
thy  Lord." 

QUESTIONS  FOR  DISCUSSION 

1.  Why  is  agreeableness  an   important    factor  in  our  social  be- 
havior? 

2.  Give  your  own  definition  of  success. 

3.  Name  some  of  the  qualities  that  go  to  make  "personality." 

4.  How  is  social  progress  brought  about? 

5.  How    may    crime    be    eliminated    according    to    sociologists? 
Can  you  think  of  any  other  ways  than  those  mentioned? 

6.  What  is  meant  by  the  expression,  "Man  is  his  brother's  keeper?" 

7.  If  you  are  in  accord  with  the  statement  that,  "The  gospel  of 
the  future  is  the  gospel  of  service,"  show  how  this  is  true. 


LESSON  16 
RECREATION 

Our  Need  of  Recreation 

Recreation,  corsidered  from  the  standpoint  of  the  influ- 
ence of  the  mind  upon  bodily  action,  and  vice  versa,  would 
in  itself  setem  sufficient  justification  for  play.  So  much 
depends  upon  having  a  body  fit  for  the  tasks  imposed  upon 
it  by  the  mind  that  we  ought  to  know  what  mental  attitude 
to  assume  to  keep  up  the  mark  of  physical  efficiency,  as 
well  as  to  know  the  value  of  physical  fitness  in  order  that 
we  may  get  the  clearest  mental  vision. 

Speaking  to  this  point,  Henry  A.  Atkinson,  in  his  book, 
"The  Church  and  the  People's  Play,"  says: 

"A  disposition  to  please  and  be  pleased  is  one  of  the  greatest 
possible  assets  for  character  as  well  as  success.  Play  enables  one 
'to  make  a  life,'  without  play  it  is  conceivable  that  one  might 
make  a  living. 

"The  new  psychology  teaches  us  that  man  is  a  unit.  Body  and 
mind  are  interdependent.  Instead  of  body  and  mind  both  being  of 
questionable  value,  and  the  soul  the  only  thing  worth  while,  we  have 
learned  that  man's  character  is  determined  largely  by  the  quality  of 
his  mental  and  physical  powers.  Just  as  play  develops  physical  and 
mental  strength  and  gives  the  right  turn  to  disposition,  so  it  stimu- 
lates moral  growth." 

Recreation  is  essential  in  developing  disposition,  and 
a  cheerful  disposition  is  essential  to  success  in  life.  It 
would  be  an  interesting  pastime  to  trace  the  history  of  the 
persors  of  your  acquaintance  who  are  of  a  morose,  sour,  or 
too  serious  turn  of  mind.  You  would  most  likely  find  that 
such  persons  were  robbed  of  play-time  in  their  childhood. 

Quoting  again  from  Atkinson: 

"Play  brings  a  sparkle  into  the  eyes,  color  into  the  cheeks,  and 
joy  into  the  disposition.  It  is  intended  that  the  impulse  in  children 
to  play  shall  so  quicken  pleasurable  emotions  as  to  make  all  of 
life  glad  and  fill  the  days  with  joy.  Spontaneity  and  enthusiasm 
are  essential  to  the  highest  intellectual  development.  Without  these 
qualities  a  person  may  be  good,  but  he  can  hardly  attain  the  highest 


82  PROBLEMS  IN  GOSPEL  TEACHING 

reaches  of  character.  A  cheerful  spirit  and  a  sympathetic  interest 
in  men  and  affairs  will  carry  a  person  far.  Play  cultivates  these 
'happy  qualities.  It  tends  to  drive  out  a  petty  fault-finding  spirit 
and  creates  a  disposition  to  be  companionable  and  easily  pleased." 

Commercialized  Recreations 

Through  proper  recreation  children  build  their  bodily 
frame  and  strengthen  their  mental  fibre.  It  is  a  psychologi- 
cal as  well  as  a  physical  law  that  some  form  of  recreation 
is  necessary  not  only  for  children,  but  for  men  and  women 
as  well,  to  enable  them  to  maintain  a  healthy  equilibrium 
of  mind  and  body. 

The  desire  for  play,  and  the  need  of  play,  continue  with 
us.  We  cannot  do  without  play  and  remain  normal.  This 
desire  for  recreation  is  sometimes  the  cause  of  disaster. 
Unscrupulous  persons  knowing  this  demand  have  used  the 
instinct  to  extract  and  extort  money  from  their  fellows. 
Commercial  results  have  been  their  only  consideration, 
and  the  public  dance  hall,  gambling  dens,  the  cheap  theater, 
have  all  flourished  because  they  offered  a  means  to  pleas- 
ure seekers  for  self  satisfaction. 

Commercialized  recreation  is  not  necessarily  bad  in  itself. 
Most  people  prefer  to  pay  their  way.  Neither  is  there  any 
complaint  because  some  one  has  made  a  good  business 
venture.  The  point  is  that  public  amusements  should  be  in 
the  hands  of  the  people  just  as  the  public  schools.  Under 
present  conditions  dancing,  for  instance,  is  a  social  prob- 
lem, and  so  with  other  forms  of  recreation.  Our  com- 
munities have  been  stupid  in  that  they  have  organized  in- 
dustry and  not  organized  amusements.  As  soon  as  we 
recognize  that  our  first  concern  should  be  in  men,  women 
and  children,  then  shall  we  see  a  great  and  needed  change. 

If  communities  are  content  to  leave  the  matter  of  the 
people's  play  in  the  hands  of  private  enterprise,  they 
should  at  least  see  that  the  forms  of  recreation  offered  by 
these  enterprises  are  clean  and  safe. 

Approved  Recreations 

It  is  quite  out  of  the  question  to  cover  under  this  topic 
anything  like  a  complete  list  of  recreations  that  may  engage 


RECREATION  83 

the  attention  of  play  seekers.  But  there  are  some  that  re- 
quire special  mention,  first,  because  they  are  the  ones  that 
are  most  frequently  indulged  in,  and,  secondly,  because  they 
have  been  taboosd  by  some  of  our  churches  and  public  wel- 
fare societies. 

The  Dance 

First  among  these  may  be  mentioned  that  of  dancing. 
"Call  sins  sins,"  said  a  prominent  minister,  "but  do  not  call 
them  pleasures,  and  learn  that  the  pleasures  of  sin,  which 
are  but  for  a  season,  are  but  Satan's  bait  by  which  he  takes 
souls  upon  his  hook  to  their  destruction.  You  will  lose  no 
pleasure  but  that  which  is  unhealthy,  unfit  for  your  soul, 
unsatisfactory  in  itself  and  unworthy  of  your  nature." 

This  is  good  advice,  but  the  question  is  what  constitutes 
sinful  pleasures?  Many  devout  Christians  will  at  once 
answer,  dancing,  card  playing,  theater  going,  etc.  So  far 
as  our  Church  is  concerned,  we  have  taken  a  very  definite 
stand  on  these  things.  As  for  dancing,  it  is  the  one  art 
that  everyone  can  learn  and  practice  with  some  degree  of 
success.  The  love  of  dancing  is  natural  to  almost  every- 
one. Here  is  what  G.  Stanley  Hall  says  of  it. 

"I  would  have  dancing  taught  in  every  school,  even  if  the  school 
had  to  be  opened  evenings  for  that  purpose.  The  dances  chosen 
should  be  simple  rhythmic,  allowing  great  freedom,  such  as  Morris 
dances  now  being  revived;  and  sometimes  songs  and  dancing.  We 
should  also  teach  the  old  folk  and  national  dances  after  a  very 
careful  selection  from  a  wide  repertoire.  The  object  aimed  at 
should  be  the  cultivation,  primarily,  of  the  sense  of  rhythm;  next  the 
case  and  economy  of  motion,  grace  is  only  the  natural  term  of 
ease.  Dancing  originated  in  religious  instincts,  and  was  a  form 
of  religious  service;  and  it  is  still  capable  of  teaching  awe,  rever- 
ence, worship.  The  love  of  God  is  just  as  capable  of  motor  ex- 
pression as  is  romantic  love." 

This  expresses  very  nearly  the  Mormon  point  of  view. 
It  needs  only  to  be  added  that  dancing  is  one  of  the  most 
healthful  and  recreative  of  all  forms  of  exercise.  The  mod- 
ern dance  especially  is  valuable  in  this  regard  as  it  brings 
into  action  every  muscle  of  the  body.  Dancing  expresses 
feeling  by  means  of  muscular  motion.  It  has  been  the  one 
universal  recreation  among  the  Mormon  people  from  their 


84  PROBLEMS  IN  GOSPEL  TEACHING 

settlement  in  the  valleys,  and  the  attitude  of  the  church 
toward  dancing  has  been  one  of  sympathetic  interest.  It 
has  spoken  plainly  and  boldly  respecting  the  evils  that 
might  result  from  this  and  other  forms  of  amusement,  but 
it  has  ever  encouraged  its  members  to  engage  in  dancing  as 
well  as  in  other  forms  of  healthful  recreation. 

The  Theater 

At  the  very  beginning  of  our  settlement  here.  President 
Brigham  Young  caused  to  be  erected  the  Salt  Lake  Theater 
as  a  place  of  amusement  and  recreation  for  the  people,  and 
he  encouraged  the  organization  of  a  dramatic  company  to 
present  wholesome  plays  for  the  amusement  and  profit  of 
the  public.  Because  of  its  tremendous  power  over  the  peo- 
ple and  its  possible  educational  value  the  Church  has  taken 
a  constructive  attitude  toward  the  "dramatic  art"  from  the 
beginning.  Of  course  the  theater,  like  the  dance,  may  and 
often  does  become  demoralized.  We  have  dramatic  pro- 
ductions of  all  descriptions,  and  we  should  be  careful  about 
our  choice,  On  the  whole,  however,  when  a  good  play  is 
offered  to  the  public  at  a  reasonable  price  it  becomes  more 
popular  and  has  a  better  patronage  than  an  immoral  pro- 
duction. The  whole  theater  problem  is  one  of  discrimina- 
tion, and  here  again  is  the  work  of  the  teacher  seen  in  the 
attitude  assumed  by  the  choice  of  his  pupils. 

Motion  picture  shows  have  done  much  to  redeem  the 
theater.  They  have  presented  the  best  in  drama  and  liter- 
ature at  prices  that  have  been  within  the  reach  of  all  the 
people.  There  are  now  perhaps  in  the  neighborhood  of 
thirty  thousand  motion  picture  houses  in  the  United  States, 
and  fully  twenty  million  of  the  population  of  the  country 
visit  these  show  places  more  or  less  frequently.  What  a 
powerful  educational  value  these  shows  might  become  if 
properly  censored,  and  at  the  same  time  furnish  recreation 
for  the  thousands  who  cannot  afford  to  attend  .the  higher 
priced  theaters. 

Card  Playing 

It  is  impossible  to  devote  the  space  to  the  topic  of  card 
playing  that  it  deserves.  But  it  will  perhaps  suffice  to  say 


RECREATION  85 

that  our  Church  has  taken  a  definite  stand  against  this  form 
of  recreation.  Cards  lend  themselves  readily  to  gambling, 
and  members  of  the  Church  are  advised  against  their  use  as 
a  pastime.  There  can  be  no  question  as  to  the  effect  of 
card  playing  for  money,  whether  in  public  or  in  private 
places,  including  in  its  scope  playing  for  prizes  of  any 
kind.  Such  playing  is  a  positive  evil.  For  this  reason 
card  parties  are  tabooed,  and  should  not  be  indulged  in  by 
members  of  the  Church. 

Among  other  forms  of  recreation  may  be  mentioned: 
hiking,  swimming,  camping,  skating,  story  telling,  singing, 
concerts,  musicals,  pageants,  reading,  various  forms  of  en- 
tertainments, such  as  house  parties,  debating,  the  activities 
of  the  Boy  Scouts  and  Camp  Fire  girls  and  the  like.  All 
of  these  have  their  place  and  should  receive  encouragement 
and  direction  by  our  teachers. 

QUESTIONS  FOR  DISCUSSION 

1.  Give  reasons  why  older  people  should   continue  their  recrea- 
tions.    What  benefits  accrue  to  them  by  so  doing? 

2.  Of   what   advantage  is   play   to   children? 

3.  Discuss  the  evils  and  benefits  of  commercialized  recreation. 

4.  What   should   be   the   community's   attitude    toward    supplying 
places  of  recreation? 

5.  What  is  your  attitude  toward  dancing,  the  theatre,  card  play 
ing?      Give  reasons  for  the  position  you  take. 


LESSON  17 
IN  THE  SERVICE  OF  THE  MASTER 

The  Missionary  Spirit 

It  has  already  been  noted  that  we  are  a  teaching  people. 
This  is  only  another  way  of  saying  that  we  are  missionary 
folk.  True,  we  do  not  always  live  up  to  our  opportunity  in 
this  regard  for  we  are  sometimes  poorly  prepared,  but  this 
is  our  special  calling,  and  surely  God  could  vouchsafe  no 
higher  purpose  to  the  membership  of  His  Church. 

It  is  frequently  asserted  that  Jesus  was  the  ideal  Teacher, 
and  that  if  we  would  train  toward  perfection  we  must  fol- 
low in  some  degree  His  example.  He  declared  that  the 
aim  of  life  is  to  fit  the  human  soul  to  live  in  harmony 
with  the  will  of  God.  This,  then,  must  be  the  burden  of 
our  teaching.  You  recall  His  parable  of  the  "Good  Samari- 
tan." A  lawyer,  upon  one  occasion,  asked  the  Savior, 
"What  shall  I  do  to  inherit  eternal  life?"  Then  at  the 
Savior's  bidding,  he  answered  his  own  question:  "Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy 
mind ;  and  thy  neighbor  as  thyself."  But  the  lawyer  was 
not  quite  satisfied,  and  thinking  to  justify  himself,  said  to 
Jesus,  "And  who  is  my  neighbor?"  Instead  of  answering 
the  question  direct,  the  Savior  brought  forward  the  parable 
of  the  Good  Samaritan. 

"A  certain  man  was  going  down  from  Jerusalem  to  Jericho;  and 
he  fell  among  robbers,  who  both  stripped  him  and  beat  him,  and  de- 
parting, leaving  him  half  dead.  And  by  chance  a  certain  priest  was 
going  down  that  way:  and  when  he  saw  him,  he  passed  by  on  the 
other  side.  And  in  like  manner  a  Levite  also,  when  he  came  to 
the  place,  and  saw  him,  he  passed  by  on  the  other  side.  But  a 
certain  Samaritan,  as  he  journeyed,  came  to  where  he  was;  and  when 
he  saw  him,  he  was  moved  with  compassion  and  he  came  to  him,  and 
bound  up  his  wounds,  pouring  on  them  oil  and  wine;  and  he  set  him 
upon  his  own  beast,  and  brought  him  to  an  inn,  and  took  care  of  him. 
And  on  the  morrow  he  took  out  two  pence,  and  gave  it  to  the  host, 
and  said,  Take  care  of  him :  and  whatsoever  thou  spendest  more,  I, 
when  I  come  back  again,  will  repay  thee.  Which  of  these  three 


IN  THE  SERVICE  OF  THE  MASTER  87 

thickest  thou  proved  neighbor  to  him  that  fell  among  the  robbers? 
And  he  said,  He  that  showed  merc^  on  him.  And  Jesus  said,  Go, 
and  do  thou  likewise." 

Aside  from  the  impressionistic  lesson  of  who  is  our 
neighbor,  there  is  back  of  this  parable  a  lesson  for  the  mis- 
sionary. It  must  never  be  forgotten  that  we  teach  by  deed 
quite  as  much  as  by  word.  It  is  said  that  "Good  teaching 
is  generous  giving."  May  it  not  be  said  with  equal  truth 
that  good  missionary  work  is  "willing  service?" 

An  Illustration 

Upon  one  occasion  as  Jesus  was  pressing  forward  in  the 
thick  of  a  multitude  to  whom  He  had  been  preaching,  a 
woman  pushed  her  way  through  the  throng  to  where  the 
Master  was.  She  had  been  a  sufferer  for  years.  She  had 
heard  of  Jesus.  She  believed  in  Him,  had  faith  in  His  heal- 
ing power,  had  seen  His  deeds  of  mercy.  So  she  said  to 
herself,  "If  I  can  but  touch  the  hem  of  His  garment,  I  shall 
be  healed  of  my  infirmity."  When  she  found  herself  within 
reaching  distance  she  did  touch  the  hem  of  His  garment,  and 
lo,  her  faith  made  her  whole.  But  the  Master  turned  and 
said,  "Who  touched  me?"  And  the  curious  multitude 
asked  in  surprise,  "How  do  you  know  anyone  touched  you?" 
The  Master  knew  because  He  perceived  that  "virtue"  had 
gone  out  of  Him.  "What  "virtue?"  A  "virtue'  that  had 
passed  from  Him  to  another.  Here  is  a  missionary  test. 
Are  you  willing  to  give  of  the  "virtue"  you  possess  to  him 
that  hath  no  "virtue,"  to  play  the  Good  Samaritan?  The 
hungry  heart  and  the  thirsty  spirit  receive  comfort,  healing 
and  light  only  when  the  "virtue"  of  the  teacher  overflows 
with  these  endowments. 

Feeding  the  Missionary  Spirit 

How  best  can  the  missionary  spirit  be  assumed  and 
maintained?  This  is  an  important  question,  one  that  has 
often  been  discussed  in  religious  circles  with  various  rea- 
sonings and  answers.  The  answer  does  not  seem  difficult. 
It  is  found  in  a  close  adherence  to  the  fundamentals  of  our 
faith.  The  difficulty,  however,  is  to  keep  the  fires  of  faith 


88  PROBLEMS  IN  GOSPEL  TEACHING 

burning.  Young  men  and  women  of  sterling  quality,  reared 
in  the  best  of  Mormon  homes,  taught  to  respect  the  Bible 
as  God's  word,  not  infrequently  go  away  to  colleges  and 
come  back  with  blunted  faith  and  warped  ideas  about  the 
authority  of  the  Bible. 

How  is  this  undermined  confidence  in  the  faith  of  their 
parents  and  the  teaching  of  their  childhood  to  be  prevented? 
Here  is  an  opportunity  for  the  missionary  who  has  caught 
a  clear  vision  of  the  meaning  of  the  gospel.  Never  before 
did  men  need  the  gospel  so  much  as  they  need  it  today. 

No  matter  what  your  line  of  work  may  be  there  is  always 
the  missionary  "opportunity"  if  you  are  possessed  of  tire 
"fire  of  faith."  But  you  must  be  a  student,  you  must  be  a 
man  of  prayer,  a  man  of  faith,  a  man  of  God,  if  you  would 
be  an  efficient  missionary.  You  must  "tarry  in  Jerusalem 
until  you  are  endued  with  power  from  on  high."  And 
when  that  power  comes  you  are  to  preach  the  "Word"  as 
did  the  apostles  of  old.  Preach  it  from  the  heart  to  the 
heart. 

"This  is  the  Gospel  of  labor, — 

Ring  it  out,  ye  bells  of  kirk,' — 
The  Lord  of  Love  came  down  from  above 

To  live  with  men  that  work." 

A  Case  in  Point 

It  is  invariably  true  that  in  helping  others  we  help  our- 
selves most.  This  applies  with  special  force  to  our  mis- 
sionary work.  To  be  successful  missionaries  we  must  read, 
think,  study,  sympathize,  love,  grow  in  faith.  All  of  which 
mears  a  broadening  of  view,  becoming  more  Christ-like. 

The  story  is  related  of  a  traveler  who  was  crossing  a 
mountain  in  the  snow.  He  was  told  that  if  he  slept  it  would 
mean  certain  death.  For  a  time  all  went  well.  But  with 
the  coming  of  the  night  winds  a  weight  fell  upon  his  brain 
and  eyes  which  seemed  irresistible.  He  tried  every  possible 
means  to  overcome  the  awful  drowsiness.  He  strained  his 
utmost  to  shake  off  the  fatal  heaviness.  At  this  crisis  of 
his  fate  his  foot  struck  against  an  object  that  lay  in  his 
path.  He  stooped  to  touch  it,  and  found  a  human  body 
half  buried  beneath  a  fresh  drift  of  snow.  The  next  mo- 


IN  THE  SERVICE  OF  THE   MASTER  89 

ment  he  had  lifted  the  man  in  his  arms,  and  was  chafing 
and  rubbing  his  limbs  and  chest,  breathing  on  the  stiff; 
cold  lips,  and  pressing  the  slowly  beating  heart  to  his 
bosom.  His  effort  to  save  another  had  brought  back  to 
himself  life,  warmth,  and  vigor.  By  saving  a  brother,  he 
saved  himself.  In  our  effort  to  save  others  we  bring  spirit- 
ual life  and  power  and  energy  to  ourselves. 

Our  Field  of  Operation 

Our  Church  keeps  about  two  thousand  missionaries  con- 
stantly in  the  various  mission  fields.  These  pay  their  own 
way,  and  are  placed  largely  upon  their  own  honor  as  to 
use  of  time  and  methods  of  operation.  We  need  not  here 
concern  ourselves  about  their  labors.  On  the  whole  they 
develop  a  true  missionary  spirit  and  often  return  with  a 
zeal  that  is  inspiring.  The  test  comes  after  their  return 
to  keep  them  in  the  harness. 

Another  need  is  to  develop  the  missionary  spirit  at  home. 
If  somehow  all  of  our  Church  members  could  come  to  real- 
ize that  religion  is  a  paying  investment,  a  part  of  our  every- 
day concern,  whether  at  home  or  in  the  mission  field,  that 
it  needs  to  be  looked  after  just  as  we  lock  after  our  busi- 
ness interests,  that  its  machinery  must  be  kept  in  motion 
the  same  as  the  wheels  of  commerce  are  kept  in  motion, 
then  we  should  find  a  much  richer  harvest  than  is  found 
under  present  conditions. 

Lack  of  Interest  in  the  Output 

We  sometimes  boast  of  our  knowledge  of  the  scriptures 
and  religious  subjects.  The  truth  is,  we  have  nothing  to 
boast  about.  We  are  not  Bible  students.  Many  of  us  do 
not  so  much  as  read  the  Good  B'ook.  We  know  little  of  i*s 
contents  from  our  own  reading.  We  hear  quotations  read, 
or  repeated,  occasionally,  and  we  sometimes  look  up  refer- 
ences in  a  haphazard  way  for  ourselves,  but  few  of  us  are 
Bible  students.  Dr.  Slaten,  in  his  book,  "What  Jesus 
Taught,"  has  this  to  say  about  Bible  study  in  general: 

"With  impulse,  habit,  or  custom  as  an  incentive,  it  has  long  been 
a  common  thing  for  people  to  study,  or  to  think  they  were  studying. 


90  PROBLEMS  IN  GOSPEL  TEACHING 

the  Bible.  Obviously,  however,  much  of  their  effort  was  not  real 
study.  Study  has  been  defined  as  'mental  effort  to  master  a  prob- 
lem.' Study  of  this  type  always  strengthens  the  mind,  provokes 
original  thought,  arouses  discussion,  affects  conduct,  and  builds 
character.  Much  of  the  so-called  Bible-study  has  not  done  that,  be- 
cause it  was  not  mental  effort  to  master  a  problem.  It  involved  only 
the  passive  assimilation  of  a  mass  of  predigested  instruction.  It 
was  thus  easy,  superficial,  and  developed  only  believeres,  not  thinkers. 
It  did  not  call  for  the  tense  strain  of  will,  that  merciless  uncovering 
of  one's  weakness  and  ignorance  which  real  study  involves.  It 
failed,  therefore,  to  incite  eager,  robust,  independent,  fearless  search 
for  fact,  with  that  search's  consequent  bracing  effect  upon  character. 
Much  so-called  Bible-study'  fails  because  of  its  superficiality." 

Remember  that  "though  you  labor  all  your  days  and 
bring  but  one  soul  to  Christ,  great  is  your  reward."  Answer 
the  call.  Do  not  wait  for  fairer  weather  or  brighter  skies. 
Answer  the  call.  "Do  it  now."  The  Master  can  help  you 
and  keep  you  in  the  most  trying  circumstances,  however 
bleak  the  winds  that  blow,  however  biting  the  frosts  that 
ccme.  Answer  the  call. 

"It  stretched  before  him  wondrous  fair, 

A  shining  land — 

And  oft  he  dreamed  of  sailing  there, 

But  there  came  tales 

Of  storm-swept  seas  and  heavy  gales, 

Of  how  this  ship  or  that 

To  reach  the  shore  had  failed, 

And,  so,  he  never  sailed! 

But  sought  to  find  a  safer  mode 

To  reach  that  blest  abode. 

Ah,  foolish  man,  dost  not  thou  know 

If  thou  wouldst  reach  that  land, 

'Side  which  all  others  pale, 

Thou,  first,  must  sail?" 

QUESTIONS  FOR  DISCUSSION 

1.  If,  as  suggested,  we  are  a  teaching  people,  how  may  we  guard 
against   indifference  in   that  regard? 

2.  What  was   the  power  or  "virtue"  that   passed   from  Jesus  to 
the  woman  who  touched  the  hem  of  his  garment? 

3.  How  can  we  develop  the  missionary  spirit? 

4.  In   your   opinion   where   is    the   greatest    field    of   mission-op- 
portunity, at  home  or  abroad? 

5.  Are  we  a  reading  people?     Do  we  know  the  Bible?     Discuss 
these  questions. 


PART  III 

Selection,  Organization,  and  Presentation  of 
Materials  in  Religious  Education 

BY  ERNEST  BRAMWELL 


LESSON  18 

ESSENTIALS  IN  GOSPEL  TEACHING 

Text: 

"O  that  I  were  an  angel,  and  could  have  the  wish  of  mine  heart, 
that  I  might  go  forth  #nd  speak  with  the  trump  of  God,  with  a  voice 
to  shake  the  earth,  and  cry  repentance  unto  every  people."  Alma 
29:1. 

1.  A  few  opening  thoughts.  A  certain  granite  tombstone 
in  Charlestown,  South  Carolina,  bears  but  one  word — 
"Calhoun."  To  the  student  of  American  history  that  one 
word  speaks  volumes.  And  so  might  a  single  word  express 
the  life  and  the  works  of  such  men  as  John  R.  Park  or  Karl 
G.  Maeser,  and  many  others  whom  we  might  mention — the 
one  word  "Teacher."  That  word,  too,  speaks  volumes.  To 
man  no  greater  tribute  can  be  paid  than  that  of  the  ideal 
gospel  teacher. 

But  what  constitutes  ideal  gospel  teaching?  Let  us  an- 
swer in  the  words  of  a  Utah  educator,  as  quoted  in  Ben- 
nion's  "Fundamental  Problems  in  Teaching  Religion,"  page 
7. 

"Teaching  is  the  process  of  training  an  individual  through  the 
formation  of  habits,  the  acquisition  of  knowledge,  the  inculcation 
of  ideals,  and  the  fixing  of  permanent  interests  so  that  he  shall  be- 
come a  clean,  intelligent,  self-supporting  member  of  society,  who 
has  the  power  to  govern  himself  and  has  the  desire  and  the  cour- 
age to  revere  God  and  serve  his  fellows." 

Again : 

"It  is  the  teacher's  task  to  make  changes  for  the  better  in  the 
abilities,  habits,  and  attitudes  of  boys  and  girls."  Journal  of  Edu- 
cational Research,  May,  1920. 

Mormon  theology  makes  gospel  teaching  a  divine  art 
(See  Doc.  &  Cov.  88:78).  It  must,  as  such,  equip  the  child 
to  become  the  Latter-day  Saint  of  tomorrow,  that  he,  him- 
self a  potential  God  (See  Romans  8:16-17)  may  serve  his 
Master,  even  as  Christ  served  His  Father  (See  John  17:1-5). 


94  PROBLEMS  IN  GOSPEL  TEACHING 

What  the  Ideal  Gospel  Teacher  Must  Know 

1.  He  must  know  Self:  the  Columbus -work  in  teaching. 
Ideal  is  that  gospel  teacher  who,  Columbus-like,  discovers 
his  continent  of  undiscovered  Capacity.    Enoch  did  so  (See 
Moses  6).     Moses  did  so   (See  Exodus).     Brigham  Young 
did  so.     And  so  can  we. 

2.  He   must   know   the   Pupil:   the   whom   of   teaching. 
Ideal  is  that  gospel  teacher  who  so  knows  the  pupil  as  an 
individual,   that  he   teaches   the  pupil,  not  subject  matter 
only.     So  knowing  the  pupil,  the  ideal  gospel  teacher  will 
treat  all  pupils  alike  by  treating  them  differently. 

3.  He  must  know  his   Subject:   the   what  of  teaching. 
Ideal   is   that   gospel  teacher  who,   as  a   result   of   content 
mastered,  enjoys  a  certain  "at  home"  comfort  in  class-work. 

4.  He  must  know  Method:  the  how  of  teaching.     Ideal 
is  that  gospel  teacher  who  knows  the  best  way  to  "put  over," 
at  any  given  time,  his  work  in  a  way  that  it  makes  a  direct 
personal    appeal,    answering    some    present    need    of    the 
pupil. 

5.  He  must  know  his  Calling:  the  why  of  teaching.   Ideal 
is    that    gospel    teacher   who    fully   senses   his    mission    as 
teacher  of  gospel  law — the  individual  responsibility,  if  you 
please,  for  the  happiness  and  the  eternal  life  of  man  (See 
I  Cor.  9:16).    "This  is  a  day  of  warning,  and  not  of  many 
words."     (See  Doc.  and  Cov.  63:58.) 

Gospel  teaching  must  be  intelligent.  It  is  not  enough 
that  the  ideal  gospel  teacher  be  merely  intellectual — a 
mental  conviction,  but  he  must  be  intelligent — a  soul  con- 
version. That  is,  he  must  have  a  broad  fact  background — 
to  know  Truth;  he  must  enjoy  an  emotional  thrill — to  feel 
Truth;  he  must  cultivate  daily  expression — to  live  Truth; 
he  must  experience  desire  to  serve — to  teach  Truth;  he  must 
be  inspired  to  aspire — to  idealize  Truth.  These,  and  these 
only,  will  win  for  the  gospel  teacher  the  "glory  of  God" 
which  is  "Intelligence"  (See  Doc.  and  Cov.  93:36).  As 
God's  work  and  glory  is  "to  bring  to  pass  the  immortality 
and  eternal  life  of  man"  (See  Moses  1:39),  so  must  the 
gospel  teacher's  work  and  glory  be  to  help  Divinity  in  His 
work.  Man  must  travel  the  way  of  the  Father,  as  also  of 


ESSENTIALS   IN   GOSPEL  TEACHING  95 

the  Son,  if  so  be  that  he  would  become  perfect  (Matt.  5:48). 
There  is  no  so-called  "royal  road"  unto  eternal  life.  Mere 
abstract  learning  has  little  or  no  saving  values — it  must  be 
an  intelligent  learning.  Anent  this  thought,  Senator  W.  H. 
King  (Utah)  recently  said  that  "Mere  intellectuality  has 
never  saved  a  nation."  So,  also,  it  will  never  save  an  in- 
dividual. Paul,  before  his  conversion,  was  intellectual;  that 
same  Paul,  after  his  conversion,  was  intelligent — that  was 
the  essential  difference  between  Saul  of  Tarsus  and  Paul 
the  apostle. 

It  follows,  then,  that  all  gospel  teaching  must  be  intelli- 
gent, not  intellectual. 

Gospel  teaching  must  be  a  progressive  art.  The  ideal 
gospel  teacher  must  grow  in  his  work.  Too  often  a  teacher 
has  his  millennium  in  the  musty  past — he  lives  on  vain 
regrets;  too  frequently  he  has  it  in  the  uncertain  future — 
he  lives  on  contingencies;  not  frequently  enough  he  has  it 
in  the  glorious  present — the  most  certain  way  to  life  eter- 
nal. So,  likewise,  must  the  teacher's  class  grow:  the  pupil 
as  an  individual,  the  class  as  a  group  unit. 

The  poet  Longfellow  was  once  asked  how  he  kept  so 
"perennially  young."  He  answered  by  pointing  to  two 
apple  trees  then  in  blossom,  a  young  tree  and  an  old  tree. 
"That  old  tree,"  said  he,  "manages  to  grow  enough  wood 
each  year  to  make  its  blossoms;  its  flowers  come,  you  know, 
in  the  new  wood."  That  is  the  secret  of  "perennial  youth" 
in  teaching — the  teacher  must  produce  new  wood.  "I  want 
my  students  to  drink  from  a  running  stream,  and  not  from 
a  stagnant  pool,"  said  that  famous  teacher,  Thomas  Huxley. 
The  ideal  gospel  teacher,  then,  must  grow.  He  must  be 
of  that  youthful,  growing  type,  with  his  millennium  in  the 
glorious  present. 

Christ  as  Master  Teacher.  Christ  was  the  Father's  ideal 
Teacher.  He  possessed  every  essential  in  ideal  gospel 
teaching.  Let  us  see. 

1.  Christ  knew  Himself.  This  Master  Teacher  sensed 
fully  His  matchless  personal  charm,  and  His  Master  power 
TO  DO.  "Follow  me,"  said  He,  "and  I  will  make  you  fish- 
ers (teachers)  of  men"  (See  Matt.  4,).  To  the  devil's  pro- 


96  PROBLEMS  IN  GOSPEL  TEACHING 

test  He  answered,  "Hold  thy  peace,  and  come  out  of  him" 
(See  Mark  1).  To  the  faithful  centurion  He  gave  the  com- 
fort of  "Go  thy  way"  (See  Matt.  8).  To  the  palsy  He  said, 
"Son,  thy  sins  be  forgiven  thee"  (See  Mark  2).  And  finally, 
to  the  hypocritical  Jew  He  answered,  "I  and  my  Father  are 
one"  (See  John  10:30).  And  so  can  the  gospel  teacher 
learn  self. 

2.  Christ   knew    Men.      This    Master    Teacher    had   the 
marvelous  power  to  penetrate  the  inner  souls  of  men,  and 
to  read  them.  Upon  this  power  rested  His  ability  to  fore- 
tell what  men  would  do — His  foreknowledge,  if  you  please. 
Jesus  "knew  all  men,"  so  John  tells  us  (See  2:23-25).     To 
His  disciples  He  said  (See  John  6:70),  "Have  I  not  chosen 
you,    and   one   is   a   devil?"     Also,  the   inner   life   of  the 
hypocritical  scribes  and  Pharisees  He  understood  perfectly 
(See  Matt.  23).     And  finally,  He  administered  a  somewhat 
stinging  rebuke  to  Peter's  over-confidence  in  self,  when  He 
foretold  the  denial   (See  Luke  22:31-62). 

And  so  can  the  gospel  teacher  learn  men. 

3.  Christ  knew  Subject.     This  Master  Teacher  had  per- 
fect mastery  of  content,  as  such  content  affects  human  con- 
duct.   He  never  hesitated,  He  never  paused  to  question  His 
message,  He  never  questioned  His  points  of  doctrine,  but 
He  taught  them  "as  one  having  authority,  and  not  as  the 
scribes"    (See  Matt.   7:29).     As   a  masterpiece  in  content 
and  in  gospel  message  vitalized,  the  gospel  teacher  ought 
to    study,    seriously   study,    Christ's    incomparable   sermon 
(See  Matt.  5-7).    Then  we  have  the  parable  (See  Matt.  13) 
and  the  concrete  illustration  (See  Matt.  18,  Luke  15),  these 
but   serving   as   clinching   proof   that  this   Master   Teacher 
knew  men,  and  the  concrete  application  of  content  to  their 
individual  lives. 

And  so  can  the  gospel  teacher  learn  subject  as  it  applies 
to  the  lives  of  men. 

4.  Christ    knew    Method.      This    Master    Teacher    had 
learned,  and  learned  well,  the  art  of  gospel  teaching.     He 
knew  method  perfectly,  so  much  so  that  He  could   "put 
over"  gospel  truths  in  a  way  to  thrill  the  human  soul.    He 
always   fitted   content   and   method   into   the   needs   of   the 


ESSENTIALS  IN  GOSPEL  TEACHING  97 

occasion  (See  Matt.  22:16-22),  His  power  so  to  do  growing 
out  of  His  psychology  of  human  life.  So  thrilled  as  He 
thrilled,  men  lived  spiritually,  and  they  gladly  answered 
their  Master's  call— "Follow  me!"  (See  III  Nephi  17:1-5). 
Christ's  knowledge  of  method  was  perfect,  infinite  in  power 
and  scope,  the  result  of  ages  of  "grace  for  grace"  (See  Doc. 
and  Cov.  93:12). 

And  so  can  the  gospel  teacher  learn  method. 

5.  Christ  knew  Calling.  This  Master  Teacher  fully 
sensed  His  earthly  mission — "to  bring  to  pass  the  immortal- 
ity and  eternal  life  of  man"  (See  Moses  1:39).  "Wist  ye 
not  (See  Luke  2:43-52)  that  I  must  be  about  my  Father's 
business?"  Also,  "I  am  the  good  shepherd"  (See  John  10). 
Also,  "I  am  the  resurrection  and  the  life"  (See  John  11: 
25).  "And  this  is  life  eternal"  (See  John  17). 

QUESTIONS  FOR  DISCUSSION 

1.  What  is  the  real  purpose  back  of  all  gospel  teaching?     Give 
evidence  for  your  answer. 

2.  Name  and  discuss  each  essential  in  ideal  gospel  teaching. 

3.  Why  do  we  speak  of  gospel  teaching  as  a  divine  art? 

4.  Why  should  all  gospel  teaching  be  intelligent,  not  merely  in- 
tellectual?    Explain  the  difference. 

5.  Why  do  we  speak  of  gospel  teaching  as  a  progressive  art? 

6.  Why  should  the  gospel  teacher  know  self?     And  how  may  he 
study  self? 

7.  In  what  respect  will  the  gospel  teacher  improve  his  teaching 
power  by  a  study  of  life? 

8.  Why  do  we  all  admire  the  master  in  his  line?     And  how  may 
we  apply  this  to  the  gospel  teacher? 

9.  What  reason  have  we  for  believing  that  the  Master  Teacher 
learned  the  art  of  teaching? 

10.  Do  you  aspire  to   become  an  ideal   gospel   teacher?     If   so, 
why? 


LESSON   19 

MISTAKES  OF  THE  TEACHER 

Text: 

"And  again,  he  that  receiveth  the  word  of  truth,  doth  he  receive 
it  by  the  Spirit  of  truth  or  some  other  way?  If  it  be  some  other 
way,  it  be  not  of  God.  Therefore,  why  is  it  that  ye  cannot  under- 
stand and  know  that  he  that  receiveth  the  word  by  the  Spirit  of 
truth,  receiveth  it  as  it  is  preached  by  the  Spirit  of  truth?  Where- 
fore, he  that  preacheth  and  he  that  receiveth,  understandeth  one 
another,  and  both  are  edified  and  rejoice  together:  And  that  which 
doth  not  edify  is  not  of  God*  and  is  darkness.  That  which  is  of 
God  is  light;  and  he  that  receiveth  light  and  continueth  in  God, 
receiveth  more  light,  and  that  light  groweth  brighter  and  brighter 
until  the  perfect  day."  Doc.  and  Cov.  50;19-24. 

1.  An   introducing   paragraph.      Lesson    19   deals   with 
"Essentials  in  Gospel  Teaching."     The  appeal,  following  a 
general  rule  of  pedagogy,  is  wholly  positive.     It  does  not 
follow,  however,  that  the  gospel  teacher  cannot,  whenever 
occasion  calls  for  it,  make  a  negative  appeal.     Oftentimes, 
we  prevent  and  we  correct,  only  as  we  have  our  attention 
called   to   possible   or   existing  evils,   as  the  case  may  be. 
And  this  simple  truth,  self-evident  and  life-wide,  seems  to 
justify  a  lesson  on  the  "Mistakes   of  the  Teacher."     This 
lesson,  so  drafted,  will  serve  in  a  dual  capacity.     It  will,  in 
the  first  place,  call  for  several  hours  of  intensive  study. 
It  may  be  used,  in  the  second  place,  as  a  something  to  which 
the  gospel  teacher  should  frequently  refer  to  get  his  bear- 
ings,  or  to   check   or   evaluate  or  score  his   own  teaching 
points.     And  to  such  uses  we  commend  it. 

2.  A  jew  concrete  lesson  thoughts. 

"There  was  a  crooked  man. 
He  walked  a  crooked  mile; 
He  couldn't  straighten  up  at  all, 
He  was  crooked  all  the  while. 
Now  the  reason  he  was  crooked, 
Was  because  when  he  was  small, 
He  didn't  try  to  stand  up  straight, 
Or  sit  up  straight  at  all." 


MISTAKES   OF  THE  TEACHER  99 

There  is  in  the  learning  process  a  simple  teaching  truth 
known  as  the  Law  of  Primacy.  The  law  simply  means  that 
all  first  impressions,  either  for  good  or  for  evil,  sink  more 
deeply,  last  much  longer,  and  remain  more  vivid,  than  do 
impressions  made  in  later  life.  How  easily  we  recall,  and 
how  well  we  remember,  and  how  vividly  we  feel,  the  little 
things  we  said,  and  the  little  acts  we  did,  as  a  child.  "They 
seem  to  he  as  of  yesterday!"  we  hear  the  elderly  ones  say. 
And  so  do  these  early  impressions  seem,  all  due  to  the  Law 
of  Primacy.  Let  us  cite  a  few  cases,  taken  from  nature  and 
from  the  lives  of  men. 

The  child's  life  may  be  likened  unto  the  cement  mud,  not 
unto  the  cement  walk,  as  to  his  susceptibility  to  receive  and 
to  retain  impressions.  We  often  leave  our  footprints  on 
the  "cement  of  time."  Again,  the  child's  life  may  be  lik- 
ened unto  the  newly  plowed  soil,  soft  and  mellow,  not  unto 
the  soils  more  or  less  baked  with  the  sun  and  the  rains  of 
time.  Again,  the  child's  life  may  be  likened  unto  the  tender 
sapling,  easily  bent  and  set,  not  unto  the  limbs  of  later  life, 
hard  and  rigid.  Twigs,  once  grown  crooked,  cannot  easily 
be  made  straight;  and  twigs,  once  grown  straight,  cannot 
easily  be  made  crooked.  Again,  the  child's  life  may  be 
likened  unto  a  young  pup,  easily  taught  new  tricks,  not  un- 
to the  older  dog,  of  which  it  has  been  said  that  it  is  "hard 
to  teach  old  dogs  new  tricks."  Again,  the  little  first-grade 
girl  was  taught  to  say  cant  (kaunt).  The  father,  amused, 
twitted  her.  The  little  tot,  turning  good-naturedly,  answer- 
ed, "Daddy,  you  may  talk  to  me  all  day,  but  you  can't  con- 
vince me  it  isn't  can't  (kaunt)."  There  we  have  it — the 
Law  of  Primacy  in  a  nutshell. 

But  why  all  these  comparisons?  The  answer  is  simple 
and  conclusive.  Why,  we  ask,  did  not  the  crooked  man 
stand  up  straight?  And  why  did  he  walk  a  "crooked  mile?" 
And  why  did  he  not  "straighten  up  at  all?"  The  man  was, 
as  a  child,  set  crooked.  This  crookedness  became,  as  time 
passed,  more  fixed  and  rigid,  until  such  time  that  he  found 
it  next  to  impossible  to  change. 

This  crookedness  refers,  of  course,  to  a  physical  crook- 
edness. But  is  that  all?  Will  not  the  rule  hold,  as  well,  in 


100  PROBLEMS  IN  GOSPEL  TEACHING 

cases  of  mental  crookedness,  in  cases  of  moral  crookedness, 
in  cases  of  spiritual  crookedness,  in  cases  of  religious  crook- 
edness, in  cases  of  civic  crookedness,  in  cases  of  class-room 
crookedness? 

It  follows,  then,  that  the  gospel  teacher  must  set  these 
human  twigs  straight,  not  crooked.  The  gospel  teacher 
must  give  true  impressions,  not  false  ones.  The  gospel 
teacher  must  direct  the  pupil  to  form  straight  habits,  not 
crooked  ones.  The  gospel  teacher  must  guide  the  pupil  to 
acquire  right  attitudes,  not  wrong  ones.  The  gospel  teacher 
must  remember  that  a  crooked  thought,  let  go,  will  grow 
into  a  crooked  word,  and  a  crooked  word  into  a  crooked 
act,  and  a  crooked  act  into  a  crooked  habit,  and  a  crooked 
habit  into  a  crooked  character;  and  a  crooked  character,  un- 
less checked  at  a  tremendous  cost,  will  reap  a  crooked 
destiny.  Nephi  of  old  understood  this  law  (See  I  Nephi 
15).  ' 

Rescue  work,  of  course,  has  marvelous  value.  However, 
it  is  easier,  infinitely  so,  to  prevent  than  to  cure.  True,  we 
may,  as  gospel  teacher,  set  wrong  these  human  twigs  inno- 
cently enough,  but  the  train  of  consequences  will  follow, 
all  the  same.  "An  ounce  of  prevention"  is  worth  more 
than  tons  of  cure. 

May  we  not,  then,  point  out  certain  every-day  blunders 
of  the  lay  gospel  teacher?  Will  not  such  list  be  helpful? 
It  may  be  well  to  know  the  bars  as  well  as  the  navigable 
current,  to  know  the  quagmires  as  well  as  the  solid  foot- 
ing, to  know  the  jostling  thoroughfares  as  well  as  the  safety 
zones — all  these  as  we  may  apply  them  to  gospel  teaching. 
The  gospel  teacher  can,  if  he  only  knows  how,  and  works 
well  at  it,  avoid  some  of  the  rapids  and  the  falls  of  the  class- 
room. Let  us  list,  under  suitable  headings,  some  of  the 
simple,  every-day  mistakes  of  the  lay  gospel  teacher.  Others 
may  be  added. 

Mistakes  of  the  teacher  classified. 
1.     The  Purely  Personal:  the  Voice. 

a.  Is  your  voice  an  asset  or  a  liability? 

b.  Is  your  voice  pitched  too  high? 

c.  Is  your  voice  pitched  too  low? 


MISTAKES   OF  THE  TEACHER  101 

d.  Is  your  voice  a  dull,  metallic  monotone? 

e.  Is  your  voice  charmingly  modulated? 
Remember — 

"Tis  not  enough  the  voice  be  sound  and  clear, 
Tis  modulation  that  must  charm  the  ear." 

2.  The  Purely  Personal:  the  Mannerisms. 

a.  Are  you  given  to  "funny isms"  (idiosyncracies)  ? 

b.  Do  you  sit  down  and  get  up  too  often? 

c.  Are  you  glued  to  the  teacher's  chair? 

d.  Do  you  "all  promenade"  about  the  room? 

e.  Do  you  twitch  any  limb  of  the  body? 

f.  Do  you  habitually  wrinkle  the  brow? 

g.  Do  you  "pull  faces?" 

h.     Do  you  shift  your  hands  about  nervously? 
i.     Do  you  "storm"  or  "explode?" 

3.  The  Teacher. 

a.  Do  you  look  upon  lesson  preparation  as  wholly  the 
pupil's  "job?" 

b.  Do  you  ever  use  the  lesson  as  a  line,  upon  which  to 
air  your  pet  notions? 

c.  Do  you  ever  make  your  version  final.,  from  which 
there  is  no  class-room  appeal? 

d.  Do  you  ever  appear  pedantic,  uttering  platitudes  to 
inspire  a  feeling  of  fearful  awe? 

e.  Do  you  ever  become  dogmatic,  intolerantly  so? 

f.  Do  you  ever  use  interest  and  attention  exclusively  as 
an  end  in  teaching? 

g.  Do  you  ever  whip  the  pupils  present,  because  cer- 
tain ones  are  absent? 

h.  Do  you  everlastingly'  bewail  the  "fallen  state"  of 
young  Zion? 

i.  Are  you  a  mere  human  graphophone,  which  registers 
and  reproduces? 

4.  The  Learner. 

a.  Do  you  look  upon  the  pupil  as  your  inferior? 

b.  Do  you  ever  think  of  the  pupil  as  a  something  static, 
and  teach  accordingly? 


102  PROBLEMS  IN  GOSPEL  TEACHING 

c.  Do  you  look  upon  the  pupil  as  a  mere  receptacle,  or 
as  a  thinking,  discovering  Columbus? 

d.  Do  you  insist  that  the  pupil  blindly  accept  what  you 
say? 

e.  Do  you  ever  try  to  make  the  pupil,  first  a  convert, 
later  a  friend? 

f.  Do  you  ever  consider  the  tastes,  the  likes,   and  the 
dislikes  of  the  pupil? 

g.  Do  you  first  get  the  pupil,  then  teach  him?     If  not, 
why  not  begin  before  he  arrives? 

h.  Do  you  bore  the  pupil  after  "fatigue  poison"  has  set 
in?  If  so,  why  not  finish  after  he  leaves? 

i.  Do  you  ever  think  that  the  pupil  has  within  him  the 
'"spark  of  divinity,"  pr  do  you  look  upon  him  as  a  mere 
"human  machine?" 

5.  The  Lesson. 

a.  Is  the  lesson  so  short,  that  you  run  out  of  material? 

b.  Is  the  lesson  so  long,  that  you  must  "hop,  step  and 
jump"  through  it? 

c.  Is  the  lesson  so  simple,  that  it  contains  little  or  no 
food  value? 

d.  Is  the   lesson   so   hard,  that  it  can   find  no   mental 
opening? 

e.  Is  the  lesson  so  padded,  that  teacher  and  pupil  lose 
sight  of  the  aim? 

f.  Is  the  lesson  truth  made  to  fit  the  teacher's  vision  and 
ideal? 

g.  Is  the  lesson  safely  "hooked  up"  with  past   lesson 
truth? 

h.  Is  the  lesson  a  sufficient  "forerunner"  of  what  is  to 
follow? 

i.  Are  old  facts  so  many  goods  "tucked  away"  in  our 
mental  attic,  or  tools  to  pry  open  new  thoughts? 

j.     Do  you  teach  opinion  as  fact,  or  guess  as  gospel? 

6.  The  Teacher's  Method. 

a.  Do  you  everlastingly  hammer  on  the  lesson  aim? 

b.  Do  you  teach  with  book  in  hand?     If  so.  what  do 
you  think  the  pupil  thinks? 


MISTAKES   OF  THE  TEACHER  103 

c.  Do  you  make  haste  hastily  or  slowly? 

d.  Do  you  push  the  recitation,  the  lesson  truths  becom- 
ing choppy  and  fragmentary? 

e.  Do  you  repress,  or  does  the  pupil  express? 

f.  Do  you  crush  out,  or  do  you  merely  lead  out? 

g.  Do  you  try  to  stamp  out,  or  do  you  direct  the  gang 
instinct? 

h.  Do  you  everlastingly  moralize,  rubbing  in  abstract 
conceptions  of  right  and  wrong? 

i.  Do  you  teach  with  the  attitude,  "Well,  the  pupil  will 
get  some  good  out  of  it,  anyway?" 

j.     Do  you  ever  permit  the  recitation  to  drift? 

7.  The  Learning  Process. 

a.  Do  you  insist  that  the  pupil  recite  the  words  of  the 
book? 

b.  Do  you  insist  that  the  pupil  believe  "what  the  book 
says,  because  the  book  says  so?" 

c.  Do  you  ever  look  upon  the  author's  words  as  all- 
important?      If   so,   what    about   the   "between    the    lines" 
thought? 

d.  Do  you  "take  it  for  granted"  that  the  pupil  ought  to 
say  and  to  do,  more  than  he  can  say  and  do? 

e.  Do  you  "take  it  for  granted"  that  the  pupil  ought  not 
to  be  able  to  say  and  to  do,  as  much  as  he  can  say  and  do? 

f.  Do  you  ever  reason,  "Well,  the  lesson  truth   is  so 
simple   (to  me),  that  surely  the  pupil  'has  sense  enough' 
to  see  it?' ' 

g.  Do  you  ever  leave  the  pupil  in  a  twilight  vision  of 
the  lesson  truth? 

8.  The  Language. 

a.  Do  you  ever  forget  that  your  language  is  the  vehicle 
for  the  pupil's  new  vision? 

b.  Is  your  language  so  "babyish,"  that  the  pupil  looks 
upon  you  as  silly? 

c.  Is  your  language  ever  so  pompous,  that  the  pupil  sits 
in  idea-less  awe? 

d.  Do  you  ever  break  the  "thought  line"  by  the  use  of 
word  or  expression  alien  to  the  mental  grasp  of  the  pupil? 


104  PROBLEMS  IN  GOSPEL  TEACHING 

e.  Do  you  ever  articulate  so  indistinctly,  that  "Up,  up 
in  the  sky"  sounds  like  "A  pup  in  the  sky?" 

f.  Do  you  ever  over-work  pet  words  and  expressions? 
There  are  other  words  which  mean  the  same  as  "absolutely." 

g.  Do  you  ever  find  yourself  in  a  "language  rut?"     If 
so,  will  you  not  dig  yourself  out? 

h.     Is  your  language  yours? 

i.     Is  your  language  such  as  you  would  have  your  pupils 
use? 


LESSON  20 
THE  TEACHER  AS  A  PERSONAL  FACTOR 

Text: 

"That,  whereas  they  speak  against  you  as  evil  doers,  they  may  by 
}*jur  good  works  which  they  behold,  glorify  God  in  the  day  of 
visitation."  I  Peter  2:12. 

1.  A  few  illustrative  thoughts.  The  Mormon  Church 
needs,  most  of  all,  the  ideal  gospel  teacher  (we  use  this  in 
a  broad  sense),  that  it  may  feel  sure  that  it  will  have  an 
ideal  membership.  We  cannot  over-estimate  the  personal 
influence  of  the  gospel  teacher,  or  the  gospel  truth  he 
teaches,  or  the  life  he  leads,  or  the  example  he  sets.  Of 
him  and  his  works  we  can  truly  say,  as  Chalmers  says  of 
man:  "Every  man  is  a  missionary  for  good  or  for  evil. 
*  He  may  be  a  blot,  radiating  his  dark  influence 
outward  to  the  very  circumference  of  society,  or  he  may  be 
a  blessing,  spreading  benediction  throughout  the  lengths  and 
the  breadths  of  the  land;  but  a  blank  he  cannot  be.  There 
are  no  moral  blanks,  there  are  no  neutral  characters.  He 
is  either  the  sower  that  sows  and  corrupts,  or  the  salt  that 
silently  operates,  or  the  light  that  splendidly  illuminates; 
but,  being  dead  or  alive,  every  man  speaks."  Also,  ot 
example  and  its  far-reaching  influence  Emerson  asks,  "How 
can  I  hear  what  you  say,  when  what  you  are  thunders  so 
loudly  in  my  ears?"  It  follows,  then,  that  the  gospel 
teacher,  as  a  person,  is  the  very  first  gospel  lesson — a  class- 
room asset  or  a  class-room  liability,  as  the  case  may  be. 

This  very  thought  runs  throughout  our  entire  church  lit- 
erature. Ezekiel  had  it  in  mind,  when  he  said,  "0  son  of 
man,  I  Jiave  set  thee  a  watchman  unto  the  house  of  Israel" 
(See  33:1-16).  Christ  had  it  in  mind,  when  of  His  fol- 
lowers He  said,  "  You  are  the  salt  of  the  earth"  (name  sever- 
al uses  of  salt),  and  "  Ye  are  the  light  of  the  world"  (See 
Matt.  5),  and  when  He  spoke  of  His  gospel  teachings  as  the 
"leaven,  which  a  woman  took,  and  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened"  (See  Matt.  13:33).  All 


106  PROBLEMS  IN  GOSPEL  TEACHING 

these  privileges,  all  these  blessings,  all  these  responsibil- 
ities the  gospel  teacher  may  share  and  enjoy — the  most 
blessed  calling  in  all  the  earth. 

"Shall  we  shrink,  or  shun  the  fight?     No!" 

2.  Gospel  teachers  classified.     George  Herbert  Belts,  in 
"How  to  Teach  Religion,"  classifies  teachers,  based  on  the 
net  results  of  their  work.     Let  us  quote. 

"Two  types  of  teachers  are  remembered :  One  to  be  forgiven  after 
years  have  softened  the  antagonism  and  resentments;  the  other  to 
be  thought  ,of  with  honor  and  gratitude  as  long  as  memory  lasts. 
Between  these  two  is  a  third  and  larger  group:  those  who  are  for- 
gotten because  they  failed  to  stamp  a  lasting  impression  on  their 
pupils" — the  mediocrity  of  the  class-room,  if  you  please,  "not  bad 
enough  to  be  actively  forgiven,  not  good  enough  to  claim  a  place 
in  gratitude  and  remembrance." 

In  which  class  shall  we  list  you?    It's  all  up  to  you. 

3.  The  gospel  teacher  as  class-room  pattern.     It  is  hu- 
man nature  to  idealize  some  person — we  speak  of  it  as  hero- 
worship.     Somewhere  or  other,  the  boy  will  find  his  hero, 
the  girl  will  find  her  heroine.     But  it  dees  not  stop  here. 
This  very  boy  and  this  very  girl  will  first  image  their  lives 
in  the  terms  of  their  ideal    (idol),  then  will   begin,  as  a 
rule,  the  moulding  and  the  fashioning  work.     Man  has  al- 
ways done  so,  man  will  continue  to  do  so.     Where,  then, 
ought  boys  and  girls  to  go  for  their  ideal?     To  the  home 
first,  of  course;  to  the  gospel  class-room  next,  of  course. 
And  why  not? 

It  is  but  natural,  to  be  sure,  that  every  gospel  teacher 
should  make  a  strong  personal  appeal  to  the  pupils.  What, 
then,  shall  this  appeal  be,  for  good  or  for  bad,  for  weal  or 
for  woe?  The  teacher's  very  presence  preaches  a  silent, 
none  the  less  forceful  sermon.  This  is,  as  we  have  said, 
the  teacher's  first  message — the  teacher  himself.  His  life, 
then,  must  be  his  teaching  asset,  not  his  liability.  His  pre- 
cept, then,  must  be  the  clear,  soul-thrilling  message  of  the 
Master.  His  example,  then,  must  inspire  boys  and  girls  to 
works  of  perfect  living.  His  appeal,  then,  must  impress 
boys  and  girls,  as  the  Master's  appeal  impressed  His  dis- 
ciples: "Come,  follow  me!"  The  gospel  teacher,  then, 


THE  TEACHER  AS  A  PERSONAL  FACTOR          107 

must  fashion  his  life  after  the  Master's,  just  as  he  would 
have  boys  and  girls  pattern  their  lives  after  him. 

Are  you  just  what  you  would  have  your  pupils  become? 

Fundamentals  in  the  gospel  teacher's  make-up.  Good, 
better,  best!  The  best,  in  the  light  of  what  has  gone  before, 
is  none  too  good  in  all  gospel  teaching.  It  is  the  right,  the 
privilege,  the  blessing,  the  duty  of  every  gospel  teacher  to 
become  this  best.,  be  that  teacher  male  or  female  (See  Doc. 
and  Cov.  93:20).  But  how? 

Will  the  following  suggestions  be  helpful  to  the  gospel 
teacher  in  reaching  that  best?  Let  us  call  them  the 
"Fourteen  Points,"  an  expression  so  significant  in  recent 
world  history.  They  will  bear  close,  careful  study. 

1.  A  spirituality  vitalized.     That  is,  it  is  not  enough 
that  gospel  teaching  be  intellectual  and  pedagogical,  but  it 
must  be  impregnated  with  a  wholesome  spiritual  inspira- 
tion.    "The  letter  killeth,  but  the  Spirit  giveth  life"   (See 
II   Cor.   3:1-6).     Sherem  was   almost  wholly   intellectual, 
while  Jacob  was  essentially  intelligent  (See  Jacob  7:1-23). 

2.  A  genuine,  thorough  conversion.    That  is,  the  gospel 
teacher  must  not  only  have  a  mental  conviction,  but  he 
must  be  moved  under  the  pressure  of  soul  conversion.  "Feed 
my  lambs"  (See  John  21),  and  "When  thou  art  converted, 
strengthen  thy  brethren"  (See  Luke  22) — these  are  the  real 
and  only  tests  of  conversion. 

3.  A  keen  sense  of  personal  responsibility.     That  is, 
the  gospel  teacher  must  feel  the  weight  of  a  direct  responsi- 
bility, both  as  an  individual  and  #s  a  church  member — a 
human  cog,  so  to  speak,  in  the  great  gospel  wheel.     The 
My  and  the  Our,  not  the  Your  spirit  must  actualize  gospel 
teaching.    Paul  so  sensed  this  element  of  responsibility  (See 
II  Tim.  4:1-8). 

4.  An  impelling  confidence.    That  is,  the  gospel  teacher 
must  have  an  enduring  confidence:  in  self — /  can;  in  work 
— /  ought;  in  determination — /  will. 

"What  I  can  do,  I  ought  to  do; 
What  I  ought  to  do,  I  can  do; 
What  I  can  and  ought  to  do, 
By  the  grace  of  God  I  will  do." 


108  PROBLEMS  IN  GOSPEL  TEACHING 

5.  An  appreciation  of  relative  values.    That  is,  the  gos- 
pel teacher  must  acquire  the  power  to  know  gospel  wheat 
from  wind-blown  chaff.    Christ  fed  wheat,  while  the  scribes 
and  Pharisees  offered  chaff  (See  Matt.  23:23). 

6.  The  subtle  charm  of  personality.     That  is,  the  gos- 
pel teacher  must  cultivate  a  magnetic  personal  charm.   This 
charm   includes   seven   things,    all   acquirable:    a   physical 
charm,  a  mental  charm,  a  moral  charm,  a  spiritual  charm, 
a  religious  charm,  a  temperamental  charm,  an  inspirational 
charm. 

7.  Dependability.     That  is,  the  gospel  teacher  must  be 
trustworthy,  always  a  lifter,  the  King  Leonidas,  so  to  speak, 
guarding  the  Lord's   Thermopylae,  not  of  necessity   dying 
but  living  for  man's  eternal  life. 

8.  Trustfulness.     That  is,  the  gospel  teacher  must  have 
a  trustful   attitude,   a  something  which  promotes   a  whole- 
some comradeship  between  teacher  and  pupil,  so  essential 
to  ideal  gospel  teaching. 

9.  A  well-balanced  church  activity.     That  is,  the  gospel 
teacher  must  not  be  a  Sunday  School  Mormon,  or  an  M.  I. 
A.  Mormon,  so  to  speak,  but  he  must  extend  sympathetic 
fellowship  to  all  church  work  and  all  church  workers.     He 
must  not  merely  ride  "hobbies." 

10.  A  "carrying  over"  power.  That  is,  the  gospel  teacher 
must  teach  so  that  pupils  will  "carry  over"  into  their  lives, 
into  their  every-day  behavior,  the  truths  of  the  lesson.     Ed- 
mund Burke  held  his  listeners  spell-bound;  Patrick  Henry 
moved  his  listeners  to  follow  him.    "Almost  thou  persuadest 
me  to  be  a  Christian"  (See  Acts  26:28).  Which  are  you? 

11.  Continual  growth.     That  is,  the  gospel  teacher  must 
be  conscious  of  a  teaching  power  ever  expanding.     Apples 
grow  on  new  wood.     New  conceptions  warm  and  inspire. 
Where  is  your  teaching  millennium — in  the  musty  part,  in 
the  uncertain  future,  in  the  glorious  present? 

12.  Power   to   re-live   child   life.      That   is,   the   gospel 
teacher  must  think  and  feel  and  live  in  the  terms  of  his 
pupil's  life.     He  must  be  of  him,  as  well  as  one  with  him 
(SeeMosiah3:19). 

13.  Power  to  live  with,  not  for  the  pupil.     That  is,  the 


THE  TEACHER  AS  A  PERSONAL  FACTOR         109 

gospel  teacher  must  see  that  class  work  gives  lair  opportu- 
nity for  socialized  self-expression.  The  church  will  be 
better  off,  when  we  have  fewer  hill-leveling  teachers,  and 
more  hill-climbing  pupils.  The  gospel  teacher  must  help 
the  pupil  to  help  himself  (See  Philippians  2:12;  Doc.  and 
Cov.  29:29). 

14.  Power  to  live  what  we  teach.  That  is,  the  gospel 
teacher  must  live  a  blameless  life,  and  must,  in  addition, 
answer  the  Master's  call:  "Follow  me!" 

Secret  (source)  of  teaching  power.  Is  the  gospel  teacher 
born,  or  is  he  made — that  is  the  question?  Much  depends 
upon  the  answer:  repression  on  the  one  hand,  inspiration 
on  the  other  hand. 

Shall  we  not  look  upon  teaching  as  an  acquirable  art,  as 
well  as  a  native  endowment?  True,  nature  gives  capacity, 
the  power  to  receive  and  to  contain;  but  nurture  improves 
this  natural  endowment  (See  Matt.  25:14-30),  and  we  speak 
of  it  as  ability.,  the  power  we  acquire  in  self-culture.  This 
native  endowment,  improved  and  enlarged  by  use,  consti- 
tutes what  we  call  the  teacher's  assets — his  power  to  say 
and  to  do  and  to  teach.  We  must  not  forget,  in  this  con- 
nection, that  the  Spirit  acts  as  our  Teacher  (See  Doc.  and 
Cov.  52:9-10). 

If  gospel  teaching  is  not  an  acquirable  art,  we  shall  find 
it  extremely  difficult  to  explain:  (a)  the  whence  of  Enoch's 
matchless  powers  (See  Moses  6)  ;  the  secret  of  Moses'  mar- 
velous powers  to  lead  (See  Exodus)  ;  (c)  the  source  of 
Joseph  Smith's  power  to  teach  the  world;  (d)  the  fountain 
of  Brigham  Young's  power  to  colonize  and  to  build;  (e)  the 
explanation  of  the  almost  incredible  transformation  appar- 
ent in  the  returned  Elder's  life. 

The  teaching  art  can  be  mastered.  Will  not  the  Lord 
help  us  to  help  ourselves  to  become  ideal  gospel  teachers? 
(See  Alma  32:40-43.  Also  Doc.  and  Cov.  4:1-7.) 

Christ  as  Master  Teacher.  This  Master  Teacher  acquired 
the  art  of  teaching.  Paul  tells  us  that  He  "learned  obedi- 
ence," and  thereby  became  the  "Author  of  eternal  salvation" 
(See  Hebrews  5:8-9). 

Again,  we  learn  that  this  Master  Teacher  did  not  receive 


110  PROBLEMS  IN  GOSPEL  TEACHING 

a  "fulness  at  the  first,  but  received  grace  for  grace"     (See 
Doc.  and  Cov.  93:12-14). 

QUESTIONS  FOR  DISCUSSION 

1.  "Am   I   my   brother's   keeper?      (See   Gen.   4).     Discuss   this 
question  in  the  light  of  the  opening  thought  of  the  lesson. 

2.  Give  the  chief  thought  of  Chalmers.     Of  Emerson. 

3.  In  what  respect  is  the  gospel  teacher  a  watchman  in  modern 
Israel? 

4.  What  do  you  think  of  Belts'  classification  of  teachers?     Is  he 
right  or  wrong? 

5.  Name  several  ways  in  which  the  gospel  teacher  makes  an  ap- 
peal to  the  pupil. 

6.  .Name  the  so-called  "Fourteen  Points." 

7.  Select  several  of  these  points  which  appeal  most  to  you.  Give 
reasons  for  your  selection. 

8.  Do  you  believe  that  the  gospel  teacher  is  born  or  made,  or 
both?  Why? 

9.  What  do  we  understand  by  capacity  and  by  ability?     Explain 
the  parable  of  the  talents. 

10.  Do    you    look    upon    gospel    teaching    as    a    blessing    and    a 
privilege,  or  as  a  duty?     Why? 


LESSON  21 

THE   CHOICE    OF   MATERIAL 
Text: 

"For  when  for  the  time  ye  ought  to  be  teachers,  ye  have  need  that 
one  teach  you  again  which  be  the  first  principles  of  the  oracles 
of  God:  and  are  become  such  as  have  need  of  milk,  and  not  of 
strong  meat.  For  every  one  that  useth  milk  is  unskilful  in  the  word 
of  righteousness;  for  he  is  a  babe.  But  strong  meat  belongeth  to 
them  that  are  of  full  age,  even  those  who  by  reason  of  use  have  their 
senses  exercised  to  discern  both  good  and  evil."  Hebrews  5:12-14. 

1.  A  few  helpful  suggestiojis.  What  constitutes  real  suc- 
cess in  farm  life?  To  farm  and  to  farm  well,  the  farmer 
must,  first  of  all,  study  his  soils.  Then,  before  the  plant- 
ing season  opens,  he  must  choose  a  certain  soil  as  best 
suited  to  wheat,  another  soil  as  best  suited  to  corn,  another 
soil  as  best  suited  to  potatoes;  and  so  on.  The  wise  choice 
of  soils,  all  things  equal,  will  mean  an  increased  yield. 
Again,  the  farmer  must  select  his  seeds,  seeds  tested,  if  you 
please,  as  to  their  reproducing  averages.  And  now  what  of 
his  livestock,  so  often  a  chief  asset  in  the  yearly  balance? 
The  farmer  must,  of  course,  select  the  line — a  most  import- 
ant thing  to  do.  The  line  chosen,  he  must  next  select  cer- 
tain foods  for  his  cows,  the  foods  rich  in  milk  and  in  fat- 
producing  values.  Then  comes  the  poultry.  The  farmer 
must  select,  first  of  all,  the  breed  or  breeds,  and  then  lie 
must  choose  foods  which  run  high  in  egg-producing 
values. 

It  follows,  then,  that  farm  life  succeeds  or  it  fails,  just 
as  the  farmer  does  or  does  not  make  wise  selections.  He 
must  plan  out  his  work,  and  then  he  must  work  out  his 
plan. 

Again,  the  selection  of  material,  with  its  accompanying 
good  or  evil  effects,  enters  into  the  every-day  affairs  of 
mechanical  and  professional  life.  Let  us  cite  cases  in  point. 
The  builder  selects  his  material  best  suited  for  the  specific 
work  he  has  in  mind,  does  he  not?  The  lawyer  chooses  cer- 


112  PROBLEMS  IN  GOSPEL  TEACHING 

tain  cases  best  suited  to  answer  the  needs  of  his  particular 
brief,  does  he  not?  The  doctor  chooses  certain  medicines 
and  certain  treatment  best  fitted  to  answer  the  needs  of  a 
particular  patient,  does  he  not?  And  so  we  might  multiply 
cases  almost  without  number. 

Again,  the  Lord  has  set  a  worthy  example  in  the  selection 
of  material.  For  man  He  has  selected  food  and  drink  best 
suited  to  man's  well-being.  He  calls  it  the  Word  of  Wisdom 
(See  Daniel  I.  Also  Doc.  and  Cov.  89). 

What,  then,  shall  we  say  of  the  gospel  teacher?  Does 
such  gospel  teacher  not  succeed  or  fail,  just  as  he  does  or 
does  not  select  his  material  wisely  and  well? 

2.  Material  and  gospel  teaching:  the  objectives.  "Be- 
hold, this  is  my  work  and  my  glory — to  bring  to  pass  the 
immortality  and  eternal  life  of  man"  (See  Moses  1:39). 
The  ultimate  objective  in  all  gospel  teaching,  then,  is  to 
make  Latter-day  Saints.  This  final  objective  we  must  reach 
through  certain  immediate  objectives.  Hence,  all  gospel 
teaching  must  stress  these  immediate  objectives:  the  relig- 
ious, the  civic,  the  vocational.  Man  is  religious — hence 
gospel  teaching  must  inspire  a  dynamic  faith  (See  John 
14:12).  Man  is  civic — hence  gospel  teaching  must  incul- 
cate a  sense  of  civic  honor  (See  Doc.  and  Cov.  58:21-24). 
Christ  stamped  dual  loyalty  as  divine  (See  Matt.  22:15-22). 
Man  is  vocational — hence  gospel  teaching  must  impel  a 
vocational  attitude,  the  desire  and  the  power  to  work  and 
to  work  well.  The  Pilgrim  Fathers  and  the  Utah  Pioneers 
learned  well  these  three  essential  points.  May  we  not  ac- 
cept them  and  their  works  as  patterns?  (See  Doc.  and  Cov. 
107:99-100.) 

Also,  these  immediate  objectives,  lived.,  will  equip  the 
boys  and  the  girls  to  fight  the  battles  of  life,  and  to  fight 
them  well.  But  how,  we  ask,  and  in  what  respects?  Let 
us  see. 

Gospel  teaching  must,  in  the  first  place,  have  a  specific 
course  of  study  as  the  fact-getting  function  of  teaching: 
the  pupil  must  know.  Again,  gospel  teaching  must  touch 
the  inner  life  of  the  pupil:  the  pupil  must  feel.  Again., 
gospel  teaching  must  build  asset  habits,  and  these,  in  turn, 


THE   CHOICE   OF   MATERIAL  113 

will  make  living  easier:  the  pupil  must  live.  Again, 
gospel  teaching  must  inspire  the  pupil  to  impart  lesson- 
truths:  the  pupil  must  teach.  Again,  gospel  teaching  must 
inculcate  correct  attitudes,  or  points  of  view,  or  apperceptive 
basss:  the  pupil  must  sense  right  and  wrong.  Again,  gospel 
teaching  must  cultivate  ideal-building,  and  this,  in  turn, 
will  drive  the  pupil  in  an  onward,  upward,  forward-look- 
irg  life  of  personal  achievement:  the  pupil  must  aspire. 

An  important  question  now  confronts  us.  Will  not  a 
careful  selection  of  lesson  material  help  teacher  and  pupil 
to  reach  these  objectives,  just  as  the  wise  selection  of  soil 
and  seed  will  help  the  farmer  to  win  success?  We  think 
so.  Is  it  not  then  worth  while? 

3.  Lesson  material:  the  essential  elements.  All  gospel 
teaching  must  always  make  the  pupil  primary — the  very  first 
consideration.  Too  often  the  gospel  teacher  teaches  sub- 
ject-matter, not  children — the  what  instead  of  the  whom  of 
teaching.  It  follows,  then,  that  the  gospel  teacher  must 
sslect  material  to  fit  into  the  pupils,  and  not  try  to  fit  the 
pupil  into  the  material.  What  should  we  think  of  a  tailor 
who  cut  his  patron's  back  to  fit  the  cloth,  not  the  cloth  to 
fit  the  patron's  back?  The  pupil  must,  therefore,  be  the 
gospel  teacher's  first  consideration,  and  all  material  and 
all  method  must  be  made  to  fit  into  and  become  a  part  of 
his  life  and  his  life's  interests. 

Again,  the  gospel  teacher  must  select  material  to  fit  each 
pupil  as  an  individual,  not  to  fit  the  class  as  a  whole. 
Would  the  wise  mother  feed  meat  to  her  infant,  or  much 
sop  to  her  grown-up  son?  (See  I  Cor.  3:2.)  In  this  respect, 
as  in  all  others,  the  gospel  teacher  must,  as  far  as  prac- 
ticable, treat  all  his  pupils  alike  by  treating  them  differ- 
ently. Continuing  the  analogy  of  the  tailor,  what  should 
we  think  of  the  tailor  who  cut  all  suits  from  a  common 
pattern?  How  would  the  wearer  feel,  and  what  might 
he  say? 

Anent  this  thought,  the  writer  remembers  to  have  read 
that  a  certain  Austrian  general,  whether  in  fact  or  in  fic- 
tion it  matters  not,  decided  to  build  up  an  army  of  soldiers, 
all  of  whom  were  to  be  of  exactly  the  same  height.  So, 


114  PROBLEMS  IN  GOSPEL  TEACHING 

whenever  the  general  found  a  man  of  good  fighting  timber, 
but  too  long,  he  had  a  piece  of  the  man  chopped  off.  And, 
likewise,  whenever  he  found  a  man  of  good  fighting  timber, 
but  too  short,  he  had  the  man  put  on  a  stretcher,  and 
stretched.  And  so  this  Austrian  general,  so  the  story  goes, 
built  up  his  army,  as  he  had  planned.  But  what  of  its 
fighting  efficiency? 

Another  thought  as  to  the  selection  of  material.  The 
youthful  mind  moves  most  readily  and  most  effectively 
along  lines  which  lead  from  the  familiar  to  the  less  fa- 
miliar, from  the  old  to  the  related  new,  from  the  easy  to 
the  less  easy.  The  gospel  teacher  must,  in  material  and  in 
method,  keep  clearly  in  mind  this  simple  law  of  learning. 
It  will  pay  so  to  do,  both  as  to  teacher  and  as  to  pupil.  Let 
us  give  a  simple  case  in  point.  The  lesson  truth,  say,  deals 
with  conversion.  How  may  the  gospel  teacher  best  "put 
over"  the  thought?  Why  not  study  it  in  comparison  with 
conviction — their  points  of  likeness  and  their  points  of  dif- 
ference? Christ  as  Master  Teacher  fully  understood  and 
used  this  simple  law  of  "How  We  Learn."  The  Parable  of 
the  Tares  may  be  profitably  studied  as  an  example  of  this 
law  applied  (See  Matt.  13:24-30,  36-43.  Also  "Jesus  the 
Christ,"  pages  286-288) . 

Just  one  more  point  as  to  essential  elements  in  the  selec- 
tion of  material.  The  gospel  teacher  must  keep  clearly  in 
mind  the  age  of  each  pupil,  the  needs  of  each  pupil,  the 
previous  experience  of  each  pupil,  the  home  life  of  each 
pupil.  These  personal  facts  well  in  mind,  the  teacher  can 
cut  his  "gospel  cloth"  accordingly.  Let  us  continue  the 
figure  of  the  "gospel  cloth"  in  more  concrete  form.  Unwise 
would  be  the  gospel  teacher  to  give  "sop"  when  the  pupil 
can  digest  "meat," — to  give  a  "spoon"  when  the  pupil  calls 
for  a  "knife," — to  study  "addition,"  when  the  pupil  has 
mastered  "fractions."  Or,  what  about  continually  harping 
on  prayer,  when  the  pupil  comes  from  a  home  in  which 
prayers,  secret  and  family,  have  become  a  "household  neces- 
sity?" The  Lord  gave  manna  to  a  hungry  people  (See 
Exodus  16).  So,  also,  does  an  earthly  parent  give  shoes  to 
his  bare-footed  boy,  not  an  extra  suit  of  clothes.  The  gospel 


THE  CHOICE   OF  MATERIAL  115 

teacher,  then,  must  be  consistent,  just  as  he  would  have  his 
Heavenly  Father  consistent,  just  as  he  would  have  his 
earthly  father  consistent  (See  Matt.  7). 

And  just  what  does  all  this  mean?  Very  much,  in  every 
way.  It  exacts  of  the  gospel  teacher  an  intimate  knowledge 
of,  and  an  association  with,  and  a  personal  interest  in,  each 
pupil,  as  an  individual.  It  exacts  of  the  gospel  teacher  that 
he  enjoy  the  teaching  spirit  for  seven  days  in  a  week,  for 
four  weeks  in  a  month,  for  twelve  months  in  a  year.  Christ 
was  such  a  teacher.  "Wist  ye  not  that  I  must  be  about  my 
Father's  business?"  (See  Luke  2:49). 

4.  Lesson    material:    the    content    value.      The    gospel 
teacher  must  keep  clearly  in  mind  that  all  materials,  good 
or  bad,   will  produce  "after  their  kind"    (See  Genesis   1; 
Moses  2).    "As  a  man  soweth" — that  is  a  life- wide  teaching- 
reaping  law  (See  Gal.  6:7-8).     Christ  had  in  mind  this  law 
when  He  asked,  "Do  men  gather  grapes  of  thorns,  or  figs  of 
thistles?"    (See  Matt.   7:16.)      If  the  gospel  teacher  sows 
froth,  froth  will  be  the  harvest.     If  he  sows  tares,  tares  will 
be  the  harvest.     If  he  sows  plump  wheat,  plump  wheat  will 
be  the  harvest.    "What  shall  the  harvest  be?" 

5.  Lesson  material:  the  "catching"  power.     The  gospel 
teacher  must  select  material  which  will,  in  its  very  nature, 
"expose"  the  pupil.     It  must  be  simple.     It  must  be  con- 
crete.    It  must  be  rich  in  illustrative  material.     It  must  not 
aim  too  high.     It  must  not  aim  too  low.     It  must  be  per- 
sonal.     It   must   answer  some  present  need   of  the  pupil. 
These  simple  rules  followed,  the  pupil,  so  "exposed,"  will 
"take,"  and  the  teaching  will  be  thoroughly  effective.     Let 
the  gospel  teacher  keep  his  eye  fixed  on  the  mark,  then  the 
gospel  bullet  will   go  straight  to  the  "bull's   eye"   of  the 
pupil's   life    (See   Relief  Society   Magazine,   March,    1918, 
page  164). 

6.  Lesson  material:  the  pupil  intelligent.     The  gospel 
teacher  must  select  material  which  will,  in  its  very  nature, 
make  the  pupil   intelligent,  not  merely   intellectual.     And 
what  do  we  mean  by  intelligent?    Simply  this,  that  the  ma- 
terial, so  selected,  must  enter  into  the  pupil's  life,  so  that 
he  will  know  Truth,  so  that  he  will  feel  Truth,  so  that  he 


116  PROBLEMS  IN  GOSPEL  TEACHING 

will  live  Truth,  so  that  he  will  teach  Truth,  so  that  he  will 
aspire  to  eternal  life.  These  five  things  constitute  true  in- 
telligence— the  "glory  of  God"  and  of  man  (See  Doc.  and 
Cov.  93:36).  If  the  gospel  teacher  fails  to  "put  over"  these 
five  essentials,  he  has  missed  the  ultimate  objective  in  all 
gospel  teaching.  "He  that  believeth  on  me,  the  works  that 
I  do,"  etc.  (See  John  14:12). 

7.  Christ  and  the  material  chosen.  Christ  as  Master 
Teacher  possessed  marvelous  power  in  the  selection  of  ma- 
terial. Let  us  cite  a  few  concrete  examples.  "Lay  not  up 
for  yourselves  treasures  upon  earth,  where  moth  and  rust 
doth  corrupt,"  given  to  a  people  familiar  with  "moth  and 
rust"  (See  Matt.  6:19-21).  Again,  "I  am  the  shepherd," 
where  the  sheep  was  a  household  necessity  (See  John  10: 
11-15).  Again,  "I  will  liken  him  unto  a  house,"  where  the 
people  lived  in  a  land  of  rocks  near  the  seashore  (See  Matt. 
7:24-27). 

QUESTIONS  FOR  DISCUSSION 

1.  What  lesson  may  the  gospel  teacher  learn  by  a  study  of  the 
farmer  and  his  methods? 

2.  Show  that  selection  of  material  is  a  life-wide  necessity. 

3.  Classify  and  discuss  the  objectives  in  all  gospel  teaching. 

4.  Show  wherein  the  pupil's  interests  and  needs  must  be  all  im- 
portant. 

5.  Show  wherein  the  gospel  teacher  must  know  the  pupil,  before 
he  can  select  material  wisely  and  well. 

6.  Why  is  it  important  that  lesson  values  be  kept  well  in  mind? 

7.  "As  a  man  soweth" — that  is  the  law.     Cite  cases  to  prove  it. 

8.  The  pupil  must  be  "exposed."     What  does  this  mean?   What 
is  its  teaching  value? 

9.  Name  and  discuss  the  things  which  make  up  true  intelligence. 

10.  Cite    instances    to    prove    that    the    Master    Teacher    selected 
material  to  fit  the  occasion. 


LESSON  22 

THE   GATHERING   OF   MATERIAL 

I 

Text: 

"And  as  all  have  not  faith,  seek  ye  diligently  and  teach  one  an- 
other words  of  wisdom;  yea,  seek  ye  out  of  the  best  books  words  of 
wisdom;  seek  learning  even  by  study,  and  also  by  faith."  Doc.  and 
Cov.  88:118. 

1.  A  few  simple  comparisons.     Brigham  Young  tells  us 
that  "If  we  happened  to  slip  into  this  world  from  nothing, 
we  shall  soon  slip  out  of  it  to  nothing ;  hence  nothing  will 
remain." 

The  gospel  teacher  cannot  give  that  which  he  does  not 
possess.  And,  moreover,  the  gospel  teacher  cannot  possess 
that  which  he  does  not  gather.  Nothing  added  to  nothing, 
and  we  have  nothing  as  an  answer;  and  if,  on  the  other 
hand,  we  try  to  take  nothing  from  nothing,  we  shall  have 
nothing  as  a  remainder.  This  is  a  law  life-wide — coexistent 
with  man  himself.  The  car  cannot  go  on  an  empty  gaso- 
line tank;  and  the  car,  running,  will  stop  on  a  gasoline  tank 
pumped  dry.  Again,  the  banker  honors  or  dishonors  a 
check,  just  as  the  drawer  does  or  does  not  have  money  on 
deposit  subject  to  call.  Again,  we  often  visit  a  so-called 
"bargain  counter."  Do  empty  shelves  constitute  a  ''bargain 
counter?"  Must  not  the  shelves  be  filled  with  wares,  the 
so-called  bargains?  Again,  we  have  the  case  of  the  grass- 
hopper and  the  honey  bee.  How  does  each  live,  and  what 
public  service  does  each  render?  The  grasshopper  lives 
on  the  rule,  so  to  speak,  that  "sufficient  unto  the  day"  is 
good  enough  (See  Matt.  6:36) ;  the  honey  bee,  on  the  other 
hand,  stores  away,  the  fruits  to  be  brought  forth  "in  the  sea- 
son thereof"  (See  Jacob  5).  Again  what  better  reason  can 
we  assign  for  adequate  lesson  material  gathering,  than  the 
words  of  the  Master  Teacher  Himself,  "Freely  ye  have  re- 
ceived, freely  give"  (See  Matt.  10:8). 

2.  The  gathering  of  material:  the  why  of  it.     We  hear 


118  PROBLEMS  IN  GOSPEL  TEACHING 

much  made  of  Christ's  injunction  "take  no  thought,"  etc. 
(See  Matt.  6:25-34) .  Just  what  did  the  Christ  mean?  And 
just  what  thought  did  He  wish  to  convey?  Certainly  not 
that  of  non-preparation.  And  how  do  we  know?  Simply 
this,  that  this  same  Christ,  in  speaking  to  the  Prophet  Jo- 
seph Smith  (See  Doc.  and  Cov.  109:14),  admonishes  us  to 
seek  "wisdom  out  of  the  best  books"  (Also,  see  Doc.  and  Cov. 
84:85).  Let  us  consider  further  concrete  illustrations. 

How  long,  we  ask,  would  the  lawyer  retain  the  confidence 
of  his  client,  were  he  to  "take  no  thought"  as  to  the  massing 
and  the  marshalling  of  his  proofs?  Also,  how  could  the 
business  man  hope  to  succeed,  were  he  to  "take  no  thought" 
as  to  the  work  of  the  day?  Also,  how  could  the  athletic 
team  hope  to  win,  were  the  coach  to  "take  no  thought"  as 
to  team  plays  and  team  signals  in  advance  of  the  game? 
The  writer,  as  a  boy,  lived  where  he  had  to  travel  some- 
thing like  two  miles  in  order  to  catch  the  geese  in  their 
"peep  of  day"  flight.  One  morning,  well  remembered,  a 
something  unusual  happened.  The  writer,  in  his  haste,  for- 
got his  gun.  That  morning,  as  usual,  the  geese  made  their 
early-morning  flight.  Need  we  add  that,  in  so  far  as  the 
writer  was  concerned,  the  geese  flew  over  in  perfect 
safety? 

We  have  tried,  thus  far,  to  establish  but  one  point:  the 
imperative  necessity  for  preparedness.  We  have  seen  that, 
in  all  common-place  things,  we  must  prepare,  and  prepare 
well,  if  we  hope  to  succeed.  What,  then,  shall  we  say  of 
the  gospel  teacher?  Shall  he,  too,  not  prepare,  and  prepare 
well,  if  he  hopes  to  succeed,  or  is  he  an  exception  to  life's 
rule?  He  is  no  exception  to  the  rule.  Besides,  his  work 
transcends  in  importance,  infinitely  so,  the  every-day  affairs 
of  life,  in  that  he  has  as  an  objective  the  training  of  boys 
and  girls  to  become  the  Latter-day  Saint  men  and  women 
of  tomorrow,  than  whom  there  ought  to  be  no  better  on 
earth.  "The  worth  of  souls  is  great  in  the  sight  of  God" 
(See  Doc.  and  Cov.  18:10-16). 

3.  The  gathering  of  material:  the  what  of  it.  The  gos- 
pel teacher,  himself  a  salesman,  has  his  line.  This  line, 
too,  is  the  best  on  earth — that  of  the  Master's  gospel.  The 


THE  GATHERING  OF  MATERIAL  119 

class-room  may  be  likened  unto  the  teacher's  "bargain 
counter."  Yet,  the  teacher  can  sell,  and  the  pupil  can  buy, 
only  such  wares  as  the  teacher  carries  in  stock — at  times 
much  to  the  disappointment  and  the  chagrin  of  the  pupil. 
Too  often,  the  pupil  has  little  or  no  choice,  just  as  "Mother 
Hubbard"  had  little  or  no  choice,  when  she  went  to  the 
cupboard. 

The  gospel  teacher,  then,  must  keep  his  "bargain  counter" 
well  stocked,  both  as  to  quantity  and  as  to  quality.  If  he 
does  not,  he  cannot  supply  the  ever-broadening  demands  of 
the  pupil.  In  that  way,  and  in  that  way  only,  will  the  gos- 
pel teacher  be  able  to  send  from  his  "bargain  counter"  sat- 
isfied customers.  "Teach  ye  diligently  and  my  grace  shall 
attend  you"  (See  Doc.  and  Cov.  88:77-82). 

4.  The  gathering  of  material',  the  scope  of  it.  The 
banker  classifies  his  capital  as  the  active  and  the  reserve. 
The  active  capital  is  that,  of  course,  which  works — we  may 
speak  of  it  as  the  revenue-producing  capital.  The  reserve 
capital,  on  the  other  hand,  is  that  which  rests  (the  Canadian- 
banker's  term),  to  be  used  only  in  case  of  emergency,  or  in 
case  of  an  unexpected  draft  upon  the  bank,  or  in  case  of  a 
so-called  run.  The  bank  may  be  said  to  be  strong  or  to 
be  weak,  just  as  the  active  capital  does  or  does  not  its  work 
well,  and  just  as  the  reserve  capital  is  safely  kept  or  used. 
From  this  simple  case  of  the  banker,  let  us  draw  an 
analogy. 

The  gospel  teacher's  capital — his  'stock  in  trade,"  if  you 
please — may  likewise  be  classified  as  the  active  capital  and 
the  reserve  capital.  The  active  capital  is  that,  of  course, 
which  works — the  material  usually  called  for  in  the  normal 
recitation.  Back  of  this  active  capital,  however,  the  gospel 
teacher  must  have  a  reserve,  a  store  of  useful  information, 
properly  classified,  upon  which  he  can  readily  draw  in 
case  of  emergency,  or  in  case  of  an  unexpected  class-room 
draft,  or  in  case  of  a  so-called  run.  That  is,  the  gospel 
teacher  must  know  more,  much  more,  than  he  expects  to 
give  to  the  class.  And  continuing  the  analogy,  the  gospel 
teacher  may  be  said  to  be  strong  (successful)  or  to  be  weak 
(unsuccessful),  just  as  his  active  capital  does  or  does  not 


120  PROBLEMS  IN  GOSPEL  TEACHING 

do  its  work  well,  and  as  his  reserve  capital  may  or  may  not 
be  requisitioned,  whenever  occasion  calls  for  it.  So  well 
equipped  with  capital,  well  placed,  the  gospel  teacher  can- 
not well  fail.  Then,  too,  pupils  will,  all  things  equal,  ex- 
press preference  for  a  teacher  so  equipped.  To  the  ques- 
tion, "What  do  you  like  or  dislike  in  teachers?"  a  class 
of  youths  answered  substantially  as  follows  (See  Bennion's 
"Fundamental  Problems  in  Religious  Teaching,"  page  21)  : 

We  like  a  fellow  that's  full  of  pep. 

We  like  a  fellow  that  doesn't  preach  all  the  time. 

We  like  a  fellow  that  makes  us  be  good. 

We  like  a  fellow  that  tells  us  new  things. 

Will  not  the  gospel  teacher,  thoroughly  prepared,  be  best 
able  to  measure  up  to  these  standards? 

5.     The  gathering  of  material :  the  how  of  it. 

a.  The  "tools."     The  mechanic  can  make  little  or  no 
headway  without  suitable  tools.     Then  what  of  the  gospel 
teacher?    Must  not  he,  too,  have  "tools?"    He  cannot  gather 
Material  without  them.     It  follows,  then,  that  the   gospel 
teacher  must  provide  himself  with  "tools."     But  what  do 
we  mean  by  "tools?"     He  must  have  ready  access  to   all 
these:  paper,  pencil,  Bible  and  other  standard  works,  ap- 
proved church  commentaries,  a  concordance  or  ready  refer- 
ence, a  dictionary,  maps,  charts,  and  a  quiet  place  for  study. 
These  provided,  he  must  get  the  right  attitude  toward  his 
work — that  of  a  fixed  purpose,  and  a  ready,  willing  mind. 
"The  Lord  requireth  the  heart  and  a  willing  mind"    (See 
Doc.  and  Cov.  64:33-34). 

b.  The  teacher  at  work.     The  gospel  teacher  must,  first 
of  all,  do  somewhat  extensive  general  readings.     Such  read- 
ings, carefully  done,  will  open  up  the  necessary  perspective, 
"a  birds'  eye"  view,  so  to  speak,  of  the  entire  field.     Then 
follows  a  second  reading,  with  pencil  in  hand,  the  teacher 
to  make  copious  notes  set  down  more  or  less  at  random. 
These  notes,  so  taken,  must  now  be  studied,  the  thoughts  in 
them  dug  out — mere  rote  work  will  not  do.     But  this  is  not 
all.     The  lesson  truths,  50  dug  out,  must  now  be  translated 
into  the  teacher's  own  language.     Then,  and  not  till  then, 
do  such  lesson  thoughts  become  the  usable  property  of  the 


THE   GATHERING   OF   MATERIAL  121 

teacher.  But  how  shall  this  translation  be  made?  It  may 
be  in  the  nature  of  the  lesson  written  out,  or  it  may  be  in 
the  nature  of  discussions  of  the  main  points  of  the  lesson 
with  self,  or  it  may  be  in  the  nature  of  the  lesson  truths  dis- 
cussed with  some  well  informed  person.  Such  exercises 
will  give  the  teacher  practice — a  something  so  essential  to 
ideal  gospel  teaching. 

"And  all  this!"  may  be  the  wailing  cry  of  the  gospel 
teacher.  Yes,  all  this.  And  yet  it  will  pay  big  dividends. 
There  is  no  other  road  to  perfect  success  in  teaching.  Be- 
sides, "My  yoke  is  easy"  (See  Matt.  11:29-30).  Three 
simple  teaching  truths  will  prove  our  point.  The  gospel 
teacher  cannot,  in  the  first  place,  give  that  which  he  himself 
does  not  possess.  Hie  gospel  teacher  cannot,  in  the  second 
place,  make  clear  that  which  is  not  clear  to  him.  The  gospel 
teacher  cannot,  in  the  third  place,  "put  over"  to  the  pupil 
that  which  he  cannot  "put  over"  to  himself.  "Study  my 
word" — that  is  the  Lord's  mandate  (See  Doc.  and  Cov. 
11:18-23).  It  will  pay.  Out  of  such  mastery  of  content 
there  will  come  a  perfect  joy  in  teaching.  Besides,  meth'od 
in  teaching  more  easily  grows  out  of  lesson  content,  than 
does  lesson  content  grow  out  of  method.  The  lesson  truths 
mastered,  the  method  will  come. 

6.  The  gathering  of  material:  the  when  of  it.  "Time 
is  the  essence  of  contracts,"  so  runs  the  old  English  Common 
Law.  So,  also,  is  "time  the  essence"  in  the  preparation  of 
a  gospel  lesson.  It  requires  time  to  assimilate  a  thing — we 
call  it  the  "soaking  in"  process.  The  subconscious  self, 
that  inner  life  of  man  about  which  we  know  so  little,  works 
slowly,  but  it  works  well — it  takes  plenty  of  time  to  digest 
our  mental  accumulations.  Hence,  the  slogan  in  the  prepar- 
ation of  gospel  lesson:  "Do  it  now!"  "The  night  cometh, 
when  no  man  can  work,"  so  says  the  Master  (See  John  9:4). 
"Now  is  the  appointed  time" — there  is  none  other. 

When  shall  the  gospel  teacher,  then,  begin  the  prepara- 
tion of  his  lesson?  The  Sunday  School  lesson,  "read 
over"  on  the  Saturday  night,  or  the  Sunday  morning  imme- 
diately preceding  the  class  recitation,  will  not  "carry  over." 
It  must  be  done  much  earlier,  if  so  be  that  we  expect  our 


122  PROBLEMS  IN  GOSPEL  TEACHING 

subconscious  self,  the  teacher's  most  powerful  ally,  to  help 
us.  Hence  the  necessity  for  a  much  earlier  preparation,;  to 
begin,  say,  on  the  Sunday  afternoon  or  the  Monday  morning 
following  the  current  lesson.  And  why  not?  "Where 
there's  a  will,  there's  a  way."  Of  Calvin  Coolidge  the  man, 
Henry  Ford  recently  said,  "Coolidge  wants  to  do  right,  and 
when  a  man  wants  to  do  right,  he  can  generally  find  a  way 
to  do  right." 

lean!    I  OUGHT!  !    I  WILL!  !  ! 

7.  The  Christ  Teacher  believed  in  thorough  prepara- 
tion. How  long  might  this  Master  Teacher  have  spent  in 
the  preparation  of  His  incomparable  sermon,  the  world's 
masterpiece  in  lesson  values?  Again,  "Therefore,  if  you  will 
ask  of  me,  you  shall  receive;  if  you  will  knock,  it  shall  be 
opened  unto  you.  Now,  as  you  have  asked,  behold,  I  say 
unto  you,  keep  my  commandments,  and  seek  to  bring  forth 
and  establish  the  cause  of  Zion.  Seek  not  for  riches,  but 
for  wisdom,  and,  behold,  the  mysteries  of  God  shall  be 
unfolded  unto  you,  then  shall  you  be  made  rich;  behold,  he 
that  hath  eternal  life  is  rich"  (See  Doc.  and  Cov.  11:5-7). 

QUESTIONS  FOR  DISCUSSION 

1.  What  important  teaching  truth  do  we  get  out  of  the  "simple 
comparisons?" 

2.  Explain  the  meaning  of  Christ's  "Take  no  thought." 

3.  Show  by  several  concrete  proofs  that  we  win  in  life  only  as  we 
gather  lesson  truths. 

4.  Why   is   it   important  that   the  gospel   teacher   have   satisfied 
customers? 

5.  Name  and  discuss  the  funds  the  gospel  teacher  must  have  on 
deposit. 

6.  Give  in  detail  just  what  the  teacher  must  do  in  the  gathering 
of  his  lesson  material. 

7.  What  further  suggestions  can  you  make  as  to  the  gathering 
of  lesson  materials? 

8.  Why  should  the  lesson  material  be  gathered  several  days  before 
it  is  given  out? 

9.  Give  concrete  proof  that  Christ  gathered  His  lesson  mateiial. 
10.     Discuss  these;  I  can. — I  ought. — I  will. 


LESSON   23 
THE    ORGANIZATION    OF    MATERIAL 

Text: 

"And  see  that  all  things  are  done  in  wisdom  and  in  order,  for  it 
is  not  requisite  that  a  man  shall  run  faster  than  he  has  strength. 
And  again:  It  is  expedient  that  he  should  be  diligent,  that  there- 
by he  might  win  the  prize;  therefore,  all  things  must  be  done  in 
order."  Mosiah  4:27. 

1.  A  few  self-evident  truths.  Some  one  has  remarked 
that  "It  isn't  what's  said  in  life  that  counts,  but  who  says 
it."  Also,  it  is  not  what  a  teacher  knows  that  counts,  but 
how  he  knows  it.  Also,  it  is  better,  infinitely  so,  to  teach 
Everything  of  Something,  than  to  teach  something  of  every- 
thing. And  the  gospel  teacher  cannot  teach  that  everything 
of  something,  unless  he  first  gathers  and  then  organizes 
it.  A  lens,  cut  in  a  cettain  way,  will  diffuse  the  sun's  rays, 
scattering  the  light  and  the  warmth.  A  lens,  cut  in  a  cer- 
tain way,  will  focus  the  sun's  rays,  even  to  a  sizzling  heat. 
The  "scatter  brain"  cannot  organize  a  lesson,  and  organize 
it  well.  Clear  thinking  and  clear  organization  go  hand  in 
hand — the  teacher's  twin  virtues,  so  to  speak.  Some  one 
has  most  happily  suggested  that  we,  as  teachers,  must  first 
"Plan  our  work,  then  work  our  plan." 

Some  time  ago,  the  writer  served  as  President  of  the 
Manchester  (England)  Conference.  Among  his  thirty  or 
more  Elders,  he  had  a  young  man  especially  bright,  alert, 
studious.  When  not  on  actual  missionary  duty  this  young 
man  had  his  "nose  in  a  book,"  as  we  frequently  express  it, 
reading  and  memorizing  the  scriptures.  His  fund  of  infor- 
mation grew  more  and  more  massive,  almost  approaching 
the  marvelous  in  gospel  content.  Yet,  in  spite  of  all  his 
study,  in  spite  of  all  his  learning,  he  made  little  or  no  head- 
way as  a  public  speaker — the  one  controlling  ambition  of 
his  worthy  life.  Time  and  again,  he  shed  tears  in  the  pres- 
ence of  the  writer,  tears  "scalding  and  hot,"  bewailing  what 
he  looked  upon  as  his  utter  failure.  One  day,  this  young 


124  PROBLEMS  IN  GOSPEL  TEACHING 

Elder  said  to  the  writer,  "President ,  why  can't  I  make  a 

decent  talk?"  The  writer,  in  the  course  of  the  conversation, 
answered,  "Elder  —  — ,  you  can't  talk  because  you  know  too 
much."  This  answer  called  for  an  explanation.  The  young 
Elder  in  question  had  bulk.,  but  he  had  not  reduced  it  to 
order.  He  had  mass,  but  he  had  not  organized  it.  He  had 
points,  but  he  had  not  classified  them.  He  had  material,  but 
he  had  little  or  no  method.  When  he  wanted  a  specific 
fact,  he  could  not  find  it,  even  as  we  cannot  find  the  pro- 
verbial "needle  in  the  strawstack" — it  was  hidden  away  in  the 
mass.  This  young  Elder  discovered,  later  on,  that  it  was  not 
what  he  knew,  but  how  he  knew  it,  that  contributed  so 
largely  to  his  failure.  The  master  mind  is  the  one  which 
marshals  and  disciplines  his  powers,  so  that  they  will  readily 
obey  him  and  his  orders. 

Do  you,  as  a  gospel  teacher,  so  marshal  and  discipline 
your  powers? 

2.  Some  helpful  com-parisons..  The  architect  always 
draws  his  plans,  first  in  his  head,  later  on  paper.  Again, 
the  carpenter  has  a  well-planned  order  in  building:  foun- 
dation, walls,  roof,  plastering,  finishing,  approval.  Again, 
the  real  student  always  plans  a  course  of  study,  best  fitted, 
as  he  believes,  to  his  needs  in  life.  Again,  the  astute 
political  leader  carefully  maps  out  a  plan  of  campaign;  he 
plans  his  work,  he  works  his  plan.  Again,  the  thoughtful 
housewife  always  plans  her  work  for  the  day,  then  she  works 
her  plan.  Did  you  ever  see  a  housewife  always  in  a  hurry, 
always  bustling  about,  yet  she  made  little  or  no  headway 
with  her  work?  And  why?  She  did  not  plan  her  work,  she 
did  not  work  a  plan.  Again,  the  captain  always  charts 
his  proposed  route.  An  old  sailor,  for  thirty  years  on  the 
Mississippi  river,  answered  the  question,  "I  suppose  you 
know  every  bar  on  the  Mississippi?"  in  these  words:  "No, 
but  I  know  every  foot  of  navigable  water."  That  may  be 
all  right.  Is  it  not  a  good  thing,  however,  for  the  gospel 
teacher  to  know  something  of  the  bars  in  teaching? 

What  shall  we  say,  then,  of  the  gospel  lesson?  Shall 
we  plan  our  work,  and  then  work  our  plan?  Or,  shall  we 
go  on  in  the  same  slip-shod,  half-hazard,  chaotic  way,  ship- 


THE  ORGANIZATION  OF  MATERIAL  125 

wrecking  our  hopes  on  the  bars  of  the  class-room?  Shall 
we  not,  as  did  the  young  Elder,  shape  the  bulk,  organize  the 
mass,  classify  the  points?  It  will  pay  so  to  do.  Driggs, 
in  "The  Art  of  Teaching,"  page  75,  compares  the  Gospel  les- 
son to  a  wheel.  "A  well-planned  lesson,"  says  he,  "may  be 
likened  to  a  wheel.  It  has  a  hub  thought,  each  point  of 
the  lesson  is  fitted  into  this  hub  like  a  spoke  and  all  the 
points  are  connected  together  into  a  well-rounded  whole." 
Christ  as  Master  Teacher  furnishes  us  some  striking 
examples  of  the  necessity  of  plans,  first  carefully  laid,  and 
later  carried  out  (See  Luke  14:28-35). 

3.  Lesson  organization:  the  plan.     The  gospel  teacher 
may  well  be  likened  unto  the  captain  of  an  ocean  liner. 
He  must  have,  as  such  -captain,  ship,  crew,  compass,  sail- 
ing point,  landing  point,  route  carefully  charted,  coal,  and 
provisions.     He  succeeds  or  he  fails  as  such  captain,  just 
as  these  equipments,  so  vitally  essential,  do  or  do  not  an- 
swer the  needs  of  the  trip.     Let  us  suppose  a  case.     What 
should  we  think  of  a  captain  who,  without  compass,  without 
charted  route,  without  a  proposed   landing  point,  without 
fuel,  and  without  provisions,  should  attempt  his  journey? 
How   far   would   he   get?      With   what   success   would   his 
efforts  be  rewarded?     Such  a  captain  would  be  safer  else- 
where. 

Let  us  suppose  another  case.  We  have  decided  upon  a 
vacation.  Is  that  all  the  preparation  we  need — the  mere 
decision  to  go?  Shall  we  not  plan  when  to  go?  Shall  we 
not  plan  where  to  go?  Shall  we  not  plan  how  to  go?  Shall 
we  not  plan  the  route  to  go?  Shall  we  not  plan  what  to  do 
when  we  get  there?  Shall  we  not  plan  the  benefits  we  hope 
to  derive  on  the  vacation? 

What  shall  we  say,  then,  of  the  gospel  teacher?  Does 
he  not  succeed  or  fail,  just  as  he  does  or  does  not  "plan 
his  work,  and  work  his  plan?"  Besides,  the  Holy  Word 
admonishes  us  to  "press  forward  with  a  steadfastness  in 
Christ."  (See  11  Nephi  31:19-20). 

4.  Lesson  organization :  the  teacher  at  work.    The  gospel 
teacher  must  now  begin  the  actual  work  of  lesson-building. 
The  somewhat  copious  notes,  previously  set  down  more  or 


126  PROBLEMS  IN  GOSPEL  TEACHING 

less  at  random,  must  be  carefully  studied,  must  be  whipped 
into  usable  shape.  Then  follows  the  selection  of  the  so- 
called  Aim  of  the  lesson,  or  the  core  thought,  or,  as  Driggs 
puts  it,  the  hub  of  the  lesson  wheel.  The  lesson  aim  not 
wisely  chosen  means  a  lesson  not  well  built.  The  gospel 
teacher  cannot,  of  course,  build  a  good  lesson  on  an  aim 
not  well  selected,  just  as  the  carpenter  cannot  build  a 
good  house  on  a  foundation  not  well  laid.  Christ  as  Master 
Teacher  understood  perfectly  this  simple  law  of  the  builder 
(See  Matt.  7:21-27).  The  gospel  teacher,  then,  must  dis- 
cover, let  the  cost  be  what  it  may,,  the  one  big  outstanding 
thought  of  the  lesson,  around  which  all  other  lesson  mate- 
rial must  be  built. 

The  aim  well  chosen,  the  gospel  teacher  must  next  de- 
cide upon  two  or  more  sub-thoughts — the  spokes  of  the 
lesson  wheel,  if  you  please.  These  sub-thoughts  the  gospel 
teacher  must  use  to  establish  the  aim  so  chosen.  Then  comes 
the  selection  of  that  material  which  reinforces,  which  en- 
riches, which  simplifies,  which  makes  concrete,  which 
clinches.  That  is,  the  gospel  teacher  must  have  a  stock  of 
examples,  of  comparisons,  of  illustrations,  and  of  stories, 
with  which  to  reinforce  and  enrich  the  lesson  material — 
the  rim  of  the  lesson  wheel,  so  to  speak.  And  lastly,  as  a 
fitting  culmination  to  his  work  as  lesson-builder,  the  gospel 
teacher  must  discard  such  notes  and  material,  which  may  be 
rightly  designated  as  "chaff"  and  "stuffing." 

A  wheel  is  strong  or  weak,  just  as  the  hub,  the  spokes, 
and  the  rim,  themselves  wTell  timbered,  do  or  do  not  fit 
into  each  other  and  make  up  a  perfect,  well-balanced  whole. 
The  hub  cannot  do  the  work  of  the  spokes,  neither  the 
spokes  the  work  of  the  rim,  but  each  part  of  the  wheel  must 
function  in  its  own  particular  place,  and  in  its  own  par- 
ticular way.  Then,  and  then  only,  shall  we  have  a  wheel 
which  does  its  work,  and  does  its  work  well. 

Likewise,  a  gospel  lesson  is  strong  or  weak,  just  as  the 
aim  of  the  lesson  is  or  is  not  well  chosen,  just  as  the  sub- 
thoughts  do  or  do  not  fit  into  and  become  a  part  of  a 
perfect,  well-balanced  whole,  just  as  the  illustrative  material 
does  or  does  not  reinforce  and  enrich  the  lesson.  Moreover, 


THE  ORGANIZATION  OF  MATERIAL  127 

the  aim  cannot  do  the  work  of  the  sub-thoughts,  neither  can 
the  sub-thoughts  do  the  work  of  the  illustrative  material ;  but 
each  part  of  the  lesson  must  function  in  its  own  particular 
place,  and  in  its  own  particular  way.  Then,  and  not  till 
then,  shall  we  have  a  lesson  which  does  its  work,  and  does 
it  well.  Paul,  in  his  epistle  to  the  Corinthians  (See  I  Cor. 
12),  likens  the  Church  of  Christ,  both  in  form  and  in  func- 
tion, unto  a  perfect  natural  body.  This  perfect  natural  body 
has  its  several  parts,  and  each  part  has  its  specific  work  to 
do.  May  not  Paul's  likeness  apply  also  to  the  gospel 
lesson? 

It  may  be  well,  at  this  point,  to  sound  a  word  of  warning. 
The  writer  well  remembers  that  a  certain  fellow,  left  a  small 
sum  of  money,  built  a  $1500  porch,  which  almost  hid  his 
$800  home.  The  incident  is  richly  illustrative.  The  gospel 
teacher  must  not,  in  his  work  as  lesson  builder,  make  his 
"porch  larger  than  his  house."  That  is,  he  must  keep  in 
mind  that  the  hub  must  be  and  remain  the  hub;  that  the 
spokes  must  be  and  remain  the  spokes ;  that  the  rim  must  be 
and  remain  the  rim;  each  in  its  place,  and  each  in  its 
functional  relations. 

Do  you,  as  a  gospel  teacher,  ever  permit  your  sub-thoughts 
to  hide  the  aim,  or  your  illustrative  material  to  swallow  up, 
so  to  speak,  both  aim  and  sub-thoughts?  That  is,  is  your 
lesson  ever  top-heavy,  some  hobby  thought  emphasized  at  the 
expense  of  all  else,  even  of  lesson  efficiency  itself?  This 
may  be  done  by  the  too  prolific  use  of  example,  of  illustra- 
tion, of  story,  or  of  material  irrelevant. 

5.     Lesson  organization :  the  mutual  values. 

a.  The  Teacher.    The  gospel  teacher  always  reaps  in  the 
terms  of  his  own  sowing   (See  Doc.   and  Cov.  6:33).     It 
follows,  therefore,  that  as  he  sows  lesson  values,  so  will  he 
reap  a  sense  of  security,  a  consciousness  of  his  own  powers, 
a  comfort  in  self -growth,  a  feeling  of  compensation,  a  jby 
unspeakable  (See  Alma  29:9).    Such  a  teacher  goes  before 
his  pupil,  armed,  and  the  pupil  admires  him  for  it — we 
always  admire  the  master. 

b.  The  Pupil.     As  with  the  gospel  teacher,  so  with  the 
gospel  pupil!     Let  them  produce  "after  their  kind" — this 


128  PROBLEMS  IN  GOSPEL  TEACHING 

law  reaches  over  into  the  world  of  teaching.  The  efficient 
teacher  means  the  efficient  pupil,  and  the  efficient  pupil 
means,  in  turn,  the  efficient  man  or  woman  of  tomorrow 
(See  Enos  1:1). 

c.  The  Church.    The  Church  can  be  litile  or  no  stronger 
than  its  adult  members.     The  adult  members  can  be  little 
or  no  stronger  than  their  boys  and  girls.    The  boys  ard  the 
girls  can  be  little  or  no  stronger  than  the  gospel  teachers 
(the  home  included).     Trie  gospel  teachers   can  -be   little 
or  no  stronger  than  their  power  to  teach  and  to  teach  well. 
So,  after  all,  we  get  right  back  to  the  gospel  lesson  and  its 
values — the    very    nucleus    of    church    power    (See    Jacob 
6:2-3). 

d.  The  World.     The  Latter-day  Saints  must  be  a  leaven 
to  the  world.    "I  give  unto  you  to  be  the  salt  of  the  earth," 
and  "  I  give  unto  you  to  be  the  light  of  the  world"  (See  III 
Nephi  12:13-14).     The  Latter-day  Saint,  as  watchman  of 
modern  Israel  (See  Ezekiel  33:1-16),  must  warn  the  world. 
"It  becometh  every  man  that  hath  been  warned,  to  warn 
his  neighbor"  (See  Doc.  and  Cov.  88:81).     The  Latter-day 
Saint  can  warn  only  as  he  knows,  as  he  feels,  as  he  lives,  as 
he  teaches,  as  he  aspires;  and  these  powers,  in  turn,  grow 
out  of  gospel  teaching.    Again  our  line  of  argument  takes  us 
right   back  to  the   gospel   lesson    and   its   values.      In   the 
matter  of  Latter-day  Saint  duty  to  warn,  we  suggest  that 
the  gospel  teacher  read  carefully  Doc.  and  Cov.  1:17-24 

6.  The  Master  Teacher  and  organization.  Christ  or- 
ganized His  material.  In  proof,  we  have  but  to  cite  His 
incomparable  sermon  as  given,  first  to  the  Jews  (See  Matt. 
5-7),  and  later  to  the  Nephites  (See  III  Nephi  12-14). 
Again,  we  may  cite  certain  gospel  ordinances,  such  as  bap- 
tism and  the  Sacrament,  as  given,  first  to  the  Nephites  (See 
Moroni  3-6),  and  later  to  the  Latter-day  Saints  (See  Doc. 
and  Cov.  20:72-79) .  All  these  prove  that  Christ  becomes  at 
once  our  pattern  not  only  as  Master  Teacher,  but  as  Master 
Organizer. 

QUESTIONS  FOR  DISCUSSION 

1.  Do  teachers  and  preachers  tell,  as  a  rule,  everything  of  some- 
thing, or  something  of  everything? 


THE  PRESENTATION   OF  MATERIAL  129 

2.  Was  or  was  not  the  advice  to  the  young  Elder  based  upon  a 
teaching  truth?  Why? 

3.  Give  concrete  examples  to  show  that  organization  enters  into 
the  lessons  of  life,  everywhere. 

4.  Show  wherein  the  well-balanced  lesson  may  be  likened  urito  a 
wheel. 

5.  Tell  the  steps   in  lesson   organization,   as    they   relate   to   the 
teacher  at  work. 

6.  Show  wherein   each  part   of   the  lesson   must   do   its   specific 
work,  just  as  each  part  of  the  wheel  does  its  work. 

7.  What  additional  suggestions  can  you  offer  to  help  the  teacher 
to  organize  lesson  material? 

8.  Name  mutual  values  in  lesson  organization. 

9.  Cite  concrete  proofs  that  Christ  organized  His  lessons. 

10.     Let   each   gospel   teacher   organize  a  lesson,   to "  be   submitted 
to  the  teacher. 


LESSON   24 

THE     PRESENTATION     OF     MATERIAL 
Text: 

"Then  Agrippa  said  unto  Paul,  Almost  thou  persuadest  me  to  be 
a  Christian.  And  Paul  said,  I  would  to  God,  that  not  only  thou, 
but  also  all  that  hear  me  this  day,  were  both  almost,  and  al- 
together such  as  I  am,  except  these  bonds."  Acts  26:28-29. 

1.  A  few  helpful  comparisons.  Did  you  ever  hold  a 
so-called  conversation,  in  which  the  other  fellow  did  all  the 
talking,  and  you  tried  to  do  all  the  "listening  in?"  How  did 
you  like  it?  Was  it  mutually  profitable?  Again,  have  you 
ever  seen  a  housewife  do  all  the  work,  rather  than  "bother" 
with  her  children,  who,  apparently,  did  not  know  how? 
What  is  there  wrong  in  such  policy?  Again,  have  you  ever 
seen  a  teacher  who  tried  to  level  all  the  lesson  mountains  for 
his  pupils?  What  impression  did  you  get?  Will  such 
teaching,  so-called,  ever  inspire  boys  and  girls  to  become  self^ 
reliant,  aggressive  mountain  climbers?  Besides,  is 'it  not  the 
blessed  right  of  every  boy  and  girl  to  learn  to  climb  class- 
room mountains?  Anent  this  point,  some  one  has  trench- 
antly remarked  that  we  have  too  many  "clucking"  teachers, 
and  not  enough  "scratching"  pupils? 

We  often  speak  of  the  lazy  teacher.  And  what  do  we 
mean  by  the  lazy  teacher?  We  have  in  mind,  most  likely, 
the  fellow  who  will  not  work.  True,  we  have  the  teacher 
who  will  not  work,  but  he  is  the  exception,  and  by  no  means 
the  rule.  So  rare  is  he,  in  fact,  that  he  does  not  become  a 
real  class-room  menace.  We  have,  however,  another  type 
of  lazy  teacher,  a  class  altogether  too  common.  This  lazy 
teacher  is  the  one  who,  if  you  please,  "clucks"  all  the  time, 
and  in  so  "clucking"  he  robs  the  pupil  of  the  right  to 
express  himself.  This  teacher  has  become  a  real  class- 
room menace.  That  is,  this  laziest  of  all  lazy  teachers  is  the 
fellow  who  does  all  the  work,  because  he  is  too  lazy  to  get 
the  pupil  to  do  his  share  of  the  work.  Teachers  often  do 


THE  PRESENTATION  OF  MATERIAL  131 

this,  because  it  is  the  easiest  of  easy  ways.  Such  a  teacher 
has  no  place  in  gospel  teaching. 

Thus  far,  under  lessons  in  content  and  method,  we  have 
selected  our  lesson  material,  we  have  gathered  our  lesson 
material,  we  have  organized  our  lesson  material.  It  re- 
mains now  for  the  gospel  teacher  to  "put  over"  this  lesson 
material.  This  part  of  the  teacher's  work  we  call  the  recita- 
tion, or  the  presentation  of  material.  In  this  connection, 
the  gospel  teacher  must  keep  clearly  in  mind  one  vital  point, 
namely,  that  he  is  primarily  a  teacher  of  boys  and  of  girls, 
not  of  lesson  material  only.  He  must  not,  as  such  teacher, 
deal  wholly  with  the  letter  that  "killeth"  (See  II  Cor.  3). 
but  he  must  deal  with  boys  and  girls  who  thrill,  who  accept 
or  reject,  who  like  and  dislike,  who,  in  their  very  natures, 
"hunger  and  thirst"  after  the  truths  and  the  inspiration  of 
Mormonism. 

2.  Lesson  presentation:  the  teacher.  We  have  discussed 
the  teacher's  preparation,  thus  far,  solely  in  the  light  of 
content  and  content  values.  Let  us  see  him  now  from  a 
somewhat  different  angle. 

a.  The  gospel  teacher  must  be  thoroughly  fit  in  terms  of 
the  physical  self.     That  is,  he  must  conserve  his  health,  so 
that  he  will  have  a  robust  body---a  something  which  always 
lends  personal  charm.     A  powerful  spirit  and  a  powerful 
mind  in  a  powerful  body — that  constitutes  a  teaching  asset. 
To  enjoy  such  asset,  the  gospel  teacher  must  appear  before 
his  class  with  a  well-refreshed  body,  following  a  good  night's 
rest.     Hence,  the  evils  of  the  late  Saturday  night  party,  and 
the  so-called  "midnight  supper"  (See  Gospel  Doctrine,  303- 
304) .    "Early  to  bed" — that  must  be  the  rule  of  the  teacher 
who  would  be  thoroughly  successful.   Besides,  this   is  the 
word  of  the  Lord  to  Latter-day  Saints  (See  Doc.  and  Cov. 
88:124).    Did  you  ever  try  to  teach  when  you  suffered  from 
what  we  call  a  "murky  head?" 

b.  The  gospel  teacher  must  be  thoroughly  fit  in  terms 
of  the  professional  self.     That  is,  he  must  cultivate  a  pro- 
fessional   attitude — a    feeling,    if   you    please,    that    gospel 
teaching  is  not  an  "idle  pastime,"  but  that  it  is  the  greatest 
art  of  arts.     To  do  this  means,  of  course,  that  lesson  ma- 


132  PROBLEMS  IN  GOSPEL  TEACHING 

terial  must  be  wisely  chosen,  that  lesson  material  must  be 
carefully  gathered,  that  lesson  material  must  be  judiciously 
organized.  These  points  we  have  discussed  at  some  length 
in  former  lessors. 

c.  The  gosped  teacher  must  be  thoroughly  fit  in  terms 
of  his  spiritual  self.  That  is,  he  must  know,  in  addition 
to  content  and  method,  that  the  "Spirit  giveth  life"  (See 
II  Cor.  3),  his  whole  soul  must  thrill  with  spiritual  glow 
and  inspiration.  Then,  and  then  only,  will  he  be  able  to 
touch  the  spiritual  life  of  the  pupil.  And  the  pupil,  so 
spiritually  touched,  will  cry  out  in  his  soul,  "I  know,  I  feel, 
I  will  live,  I  will  teach,  I  will  aspire!"  But  how  may  the 
gospel  teacher  win  this  spiritual  glow  and  inspiration?  It 
calls  for  earnest  prayer  (See  IV  Nephi  37:9).  It  calls  for 
a  life  consistently  lived  (See  Romans  2:17-24).  It  calls  for 
a  comradeship  of  the  Spirit  (See  Doc.  and  Cov.  121:45-46). 
It  calls  for  an  overwhelming  desire  to  save  (See  Doc.  and 
Cov.  7:1-6).  It  calls  for  a  consciousness  that  the  teacher's 
mission  is  to  teach,  not  to  be  taught  (See  Doc.  and  Cov. 
43:15). 

3.  Lesson  presentation :  the  steps.    We  have  seen  that  in 
all  things  temporal   we   must   have   end  clearly   in   mind. 
This  rule  holds,  likewise,  in  all  things  spiritual,  including 
class-room  activities   (See  I  Nephi  9:6).     Let  us  see,  then, 
in  perspective,  just  what  the  recitation  must  include. 

The  current  lesson  must  reach  back,  linking  up  the  present 
with  the  immediate  past:  we  call  it  REVIEW. 

The  current  lesson  must  be  seen  in  its  completeness:  we 
call  it  VIEW. 

The  current  lesson  must  reach  into  the  future,  linking  up 
the  past  and  the  present  with  the  lesson  to  follow :  we  call  it 
PREVIEW. 

Dr.  Karl  G.  Maeser  expressed  this  important  lesson  truth 
in  the  following  way: 

Every  lesson  must  be  complete  in  itself. 

Every  lesson  must  grow  out  of  the1  preceding  lesson. 

Every  lesson  must  prepare  for  the  succeeding   lesson. 

4.  Lesson  presentation:  the  objective.     "Behold,  this  is 
my  work  and  my  glory — to  bring  to  pass  the  immortality 


THE  PRESENTATION  OF  MATERIAL  133 

/• 

^ 

and  eternal  life  of  man"  (See  Moses  1:39).  We  have  said, 
in  a  former  lesson,  that  the  ultimate  objective  in  all  gospel 
teaching  is  to  make  Latter-day  Saints — to  help  the  Lord,  if 
you  please,  to  bring  to  pass  this  "immortality  and  eternal 
life."  This  can  best  be  done,  we  have  further  said,  by 
means  of  three  immediate  objectives — the  religious,  the 
civic,  the  vocational.  All  other  class-room  objectives,  such 
as  interest  and  attention,  merely  serve  as  means  in  the  devel- 
opment of  the  great  ultimate  objective.  The  gospel  teacher's 
part,  then,  in  this  "marvelous  work  and  a  wonder"  (See 
Doc.  and  Cov.  4:1),  is  to  "plant  choice  seed,  to  nurture  this 
human  soil,  to  make  clear  the  way  for  the  Lord  to  give  His 
"increase"  (See  I  Cor.  3:4-6). 

5.  Lesson  presentation :  the  methods.  It  may  be  well,  in 
passing,  to  warn  the  gospel  teacher  of  two  possible  evils. 
Do  you  esteem  yourself  a  so-called  born  teacher?  If  so,  it 
may  be  that  you  rely  almost  wholly  upon  your  native  pow- 
ers to  "put  over"  the  lesson  truths.  If  so,  it  may  be  that 
you  give  little  or  no  thought  to  outside  rule  or  method.  If 
so,  it  may  be  that  you  feel  that  outside  rule  or  method  might 
make  your  class-work  strained  and  spiritless.  Do  you 
esteem  yourself  a  so-called  made  teacher?  If  so,  it  may 
be  that  you  have  become  almost  a  slave  to  outside  rule  or 
method.  If  so,  it  may  be  that  you  give  little  or  no  thought 
to  individual  initiative  and  spiritual  inspiration.  Both  are 
right,  and  both  are  wrong.  The  best  method,  if  best  there 
be,  is  that  which  requisitions  the  best  inherent  powers  of  the 
teacher,  these  to  be  guided  by  safe  and  sane  rules  of 
teaching. 

These  points  accepted,  let  us  consider  briefly  some  of 
the  most  common  methods  used  in  class-room  instruction. 

a.  Reading  method.  The  old  system  of  "turn  about" 
reading,  when  a  single  Bible  or  other  book  was  passed  from 
pupil  to  pupil,  has  become  obsolete,  never  more  to  be 
revived.  Teachers,  even  now,  too  often  get  the  class-room 
"reading  habit."  However,  reading  exercises  should  not  be 
wholly  eliminated.  Choice  readings,  taken  from  the  Holy 
Word,  strike  home.  There  is  nothing  that  can  take  the 


134  PROBLEMS  IN  GOSPEL  TEACHING 

place  of  the  word  of  the  Lord,  read,  when  occasion  calls  for 
it  (SeeIINephi4:15). 

b.  The  lecture  method.    The  lecture  method  presupposes 
a  most  careful  preparation  on  the  part  of  the  teacher.    The 
teacher,  himself  a  master  in  content,  often  uses  "short  cut" 
language  far  too   difficult  for  the   immature  mind.     The 
students  take  notes.    This  method  has  no  place  in  the  lower 
grades,  but  it  may  have  value  in  university  work.     The  lay 
teacher  often  confuses  the  so-called  "pouring  in"  method 
and  the  lecture  method.     The  gospel  teacher  must  not  use 
the  lecture  method. 

c.  The  "pouring  in"  method.     This  form  of  class-room 
instruction,  so  extensively  used,  cannot  be  said  to  be  method 
at  all.     Method  implies  system,  the  what  and  the  how  of 
teaching  more  or  less  guided  by  safe  and  sane  rule.     But 
what  of  the  so-called  "pouring  in"  method?^  It  tells  some- 
thing of  everything.     It  gives  "any  old  thing  in  any  old 
way."     It  may  be  likened  unto  a  dumping  process.     The 
teacher  talks  on,  and  on,  and  on,  his  clatter  often  approach- 
ing the  point  of  the  garrulous.  The  pupil  is  bored.  The  entire 
lesson  moves  along  lines  of  least  resistence.     And  why  is 
this  so-called   method   so   extensively   used?      The   teacher 
sometimes  drifts  unconsciously  into  it.    He  often  resorts  to  it 
as  an  expedient,  because  he  has  nothing  better  to  give.    He 
often  uses  it,  because  he  is  too  lazy  to  make  the  pupils 
work.    He  often  uses  it  to  gratify  an  "ungovernable  lust  for 
talking."     "Preaching  is  not  teaching"   (Driggs).     The  so- 
called  "pouring  in"  method  may  be  said  to  be  the  lecture 
method  "gone  to  seed."    It  has  no  place  in  gospel  teaching. 
Do  you,  as  a  gospel  teacher,  ever  use  it? 

d.  The  "entertainment"  method.     This  form  of  teaching 
cannot  be  called  method.     It  merely  entertains,  the  teacher 
often  becoming  dramatic  and  personal.    It  is  unusually  easy 
— hence   attractive  to   the   teacher  not   well   prepared.      It 
often  deals  with  self — hence  it  gratifies  the  teacher's  sense 
of  pride.     Have  you  ever  observed  a  teacher  who  loves  to 
tell  anecdotes,  to  excite  laughter,  to  display  his  wit,  to  relate 
his  personal  experiences,  to  entertain — to  do  anything,  in 
fact,  but  stay  with  his  lesson  material?     This  is  what  we 


THE  PRESENTATION  OF  MATTER  135 

mean  by  the  so-called  "entertainment"  method.  Do  you,  as 
a  gospel  teacher,  ever  feel  disposed  to  put  on  such  class^ 
room  entertainment? 

e.  The  topical  method.     The  topical  method  makes  as- 
signed talks   a  specialty.     It  has  both  virtue  and   lurking 
clangers.  If  carried  to  excess,  the  topical  method  develops  the 
few   at  the  expense   of  the  many,   and  the   unused  many, 
chafing  under  class-room  tediousness,  grow  restless.     This 
means,  of  course,  that  discipline  becomes  extremely  diffi- 
cult.    The  youthful  mind  attends  to  those  things  in  which 
it  is  most  interested.    The  topical  method  must  not  be  used 
as  a  prevailing  method. 

f.  The  story  method.     The  story  is  as  old  as  the  race, 
co-existent  with  man  himself.     The  story,  together  with  its 
class-room  uses  and  abuses,  will  be  considered  in  the  lesson 
which  deals  with  the  reinforcement  of  material. 

g.  The  Socratic  method.     This  method  derives  its  name 
from  Socrates,  the  illustrious  Greek  teacher.     And  what  are 
its  essential  features?     The  teacher,  by  means  of  carefully 
prepared  questions,  inspires  the  pupil  to  discover  the  les- 
son truths  for  himself.    That  is,  he  helps  the  pupil  to  help 
himself  by  means  of  the  question  answered  and  the  question 
asked,  and  in  so  doing  he  fosters  a  democratic  class-room 
spirit.    The  teacher,  in  a  word,  merely  directs,  and  the  pupil 
does  the  work.    The  Socratic  method,  generally  speaking,  is 
the  one  best  method,  if  one  best  method  there  be,  but  it  can 
be  easily  abused.     The  recitation,  so  based  on  the  question- 
and-answer  method,  must  not  be  permitted  to  "run  wild," 
neither  must  the  teacher  degenerate  into  a  "rapid  fire"  ques- 
tioner. 

6.  Christ  and  method.  Christ,  the  greatest  of  all  gospel 
teachers,  always  used  method.  He  did  not,  however,  "pour 
in"  or  merely  "entertain."  His  method  always  drove  home 
some  vital  lesson  truth.  And,  moreover,  he  did  not  use  one 
best  method,  to  the  exclusion  of  all  others,  but  He  always 
varied  His  method,  as  well  as  His  material,  to  answer  the 
needs  of  the  occasion.  Let  us  cite  concrete  cases  in  which 
this  Master  Teacher  used  various  methods  of  lesson  presen- 
tation. 


136       PROBLEMS  IN  GOSPEL  TEACHING 

a.  The  reading.     Luke  4:16-20. 

b.  The  lecture.     Ill  Nephi  12-13. 

c.  The  story.    Matt.  22:1-14. 

d.  The  conversational.    Luke  20:1-8. 

e.  The  injunctional.    Dec.  and  Cov.  38:42. 

f.  The  instructional.     Doc.   and   Cov.   88:123-126.   ,. 

QUESTIONS  FOR  DISCUSSION 

1.  In  what  sense  do  we  use  the  term  "lazy  teacher?" 

2.  Discuss  the  three  essentials   in  the  gospel   teacher's   personal 
fitness  to  teach. 

3.  What  should  the  recitation  involve,  and  what  are  the  several 
steps? 

4.  Discuss   the   great   objective  in   all   gospel   teaching,   together 
with  the  means  of  reaching  it. 

5.  Name  the  several  methods  of  lesson  presentation. 

6.  What    is   the   essential    difference   between   the    "pouring   in" 
and  the  "entertainment"  method? 

7.  Discuss  the  uses'  and  the  abuses  of  the  topical  method. 

8.  Does  the  average  gospel  teacher  use  or  abuse  the  story  method? 
Why? 

9.  Name  several  values  in  the  Socratic  method. 

10.     Show  that  the  Master  Teacher  used  a  variety  of  methods,  and 
at  times  a  composite  of  methods. 


LESSON  25 
THE   REENFORCEMENT   OF    MATERIAL 

Text: 

"So  when  they  had  dined,  Jesus  saith  to  Simon  Peter,  Simon,  son 
of  Jonas,  lovest  thou  me  more  than  these?  He  saith  unto  him,  Yea, 
Lord,  thou  knowest  that  I  love  thee.  He  saith  unto  him,  Feed  my 
lambs.  He  saith  to  him  again  the  second  time,  Simon,  son  of  Jonas, 
.lovest  thou  me?  He  saith  to  him,  Yea,  Lord,  thou  knowest  that  I 
love  thee.  He  saith  unto  him,  Feed  my  sheep.  He  saith  unto  him 
the  third  time,  Simon,  son  of  Jonas,  lovest  thou  me?  Peter  was 
grieved  because  he  said  unto  him  the  third  time,  lovest  thou  me? 
And  he  said  unto  him,  Lord,  thou  knowest  all  things;  thou  knowest 
that  I  love  thee.  Jesus  saith  unto  him,  Feed  my  sheep."  John 
21:15-17. 

1.  A  few  helpful  suggestions.  We  remember  or  we  do 
not  remember,  just  as  the  lesson  truths  do  or  do  not  become 
of  personal  interest  to  us.  We  obey  or  we  .do  not  obey,  just 
as  the  lesson  truths  do  or  do  not  affect  us.  The  youthful 
mind  thinks  in  the  terms  of  concrete  details.  It  follows, 
therefore,  that  all  gospel  teaching,  both  in  the  what  of  it  and 
the  how  of  it,  must  make  a  concrete  appeal.  If  such  appeal 
be  not  made,  the  pupil  will  not  be  seriously  "exposed." 
Let  us  cite  a  few  simple  rules,  which,  followed,  will  make 
lesson  truths  concrete. 

The  appeal  must  be  personal,  not  impersonal.  That  is,  we 
affect  (touch  or  move)  the  normal  pupil  more  vividly  when 
we  talk  about  "OLD  BOSS,"  than  when  we  talk  about  just 
cow. 

The  appeal  must  be  in  the  terms  of  the  concrete  particu- 
lar, not  in  the  terms  of  the  abstract  general.  That  is,  the 
normal  pupil  finds  more  personal  interest  in  just  how 
"Tommy"  plays  ball,  than  he  finds  in  the  rules  of  how  to 
play  ball.  Christ  used  this  law  of  appeal  (See  Luke 
10:25-37). 

The  appeal  must  be  in  words  which  suggest  mental  pic« 
tures,  not  in  words  which  attempt  to  convey  abstract  ideas. 
That  is>  the  normal  child  is  more  vividly  interested  in  and 


138  PROBLEMS  IN  GOSPEL  TEACHING 

i 

affected  by  a  detailed  recital  of  Christ's  baptism— the  where 
of  it,  the  what  of  it,  the  how  of  it — than  he  is  interested 
in  and  affected  by  an  abstract  lecture  on  the  necessity  and 
the  mode  of  baptism.  As  proof  of  this  simple  law  of  ap- 
peal, we  have  but  to  compare  the  account  of  Christ's  bap- 
tism with  the  abstract  doctrinal  reasoning  of  Paul  (See 
Matt.  3:13-17.  Acts  19:1-7.  Romans  6:1-6). 

These  simple  rules  of  memory  and  appeal  followed,  the 
gospel  teacher  will  experience  little  or  no  difficulty  in 
"putting  over"  the  thrill  and  the  grip  and  the  effectiveness 
of  class-room  work.  And  so  we  now  pass  naturally  to  a 
consideration  of  our  present  problem — that  of  the  rein- 
forcement of  lesson  material.  This  we  shall  consider  under 
three  headings:  the  why  of  it,  the  what  of  it,  and  the  how 
of  it. 

a.  The  why  of  it.    The  big  lesson  truth,  this  hub  of  our 
lesson  wheel,  must  be  driven  home.    The  lesson  truth  itself 
will  nail,  but  the  reinforcing  material  must  clinch.     This 
reinforcing  material,   wisely   chosen,   will   5mA;  the   lesson 
truth,  so  that  it  will  become  "warp  and  woof,"  so  to  speak, 
of  the  pupil's  inner  life.     The  nude  lesson  thought,  apart 
from  an  illustrative  covering,  has  little  power  of  appeal. 
May  we  compare  such  nude  lesson  thought,  unadorned,  to 
dough  without  leaven,  or  to  the  bare  soil  without  the  life- 
quickening  power  of  the  sun? 

b.  The  what  of  it.     The  gospel  lesson  must  be  simple. 
The  gospel  lesson  must  be  concrete.    The  gospel  lesson  must 
be  rich  in  illustrative  material.     The  gospel  lesson  must  be 
reinforced  with  material  taken  from  the  lives  of  the  boys  and 
the  girls,  or  from  the  concrete  every-day  life  with  which  they 
are  more  or  less  familiar.     This  type  of  teaching  the  Christ 
followed,  both  as  to  lesson  thought  and  the  use  of  illustra- 
tive material.    Let  us  cite  a  case  in  point.    When  this  Master 
Teacher  said,  "Ye  are  the  salt  of  the  earth,"  how  aptly  He 
chose  His  material  for  a  people  who  lived  near  the  Dead 
Sea,  and  how  effectively  He  drove  home  the  point  He  wanted 
to   convey!      Again,   when   this   Master   Teacher    said,    "A 
city  that  is  set  on  a  hill  cannot  be  hid,"  how  admirable  His 


THE  REENFORCEMENT  OF  MATERIAL  139 

appeal  to  His  disciples  who  lived  in  Jerusalem,  a  city  set 
high  above  any  other  city  in  that  neighborhood! 

And  in  such  manner  must  the  gospel  teacher  teach.  He 
must  gather  and  use  illustrative  material  which  will,  by  rea- 
son of  its  very  nature,  reinforce  the  lesson  truth.  Let  us 
cite  a  possible  case  in  point.  The  lesson  has  to  do  with 
Esau  and  the  sale  of  the  birthright  (See  Gen.  27).  Can 
we  not  drive  home  the  lesson  truth  by  making  each  boy  and 
each  girl  present  AN  Esau,  with  a  birthright?  Shall  we 
sell  that  birthright,  as  did  Esau?  Shall  we  barter  away  our 
right  to  the  blessing  for  a  "mess  of  pottage" — that  of 
pleasure,  that  of  gain,  that  of  lust,  that  of  fashion?  If  we 
do,  what  will  be  the  penalty?  If  we  do,  shall  we  not  cut 
ourselves  off  from  the  blessirgs  of  the  Lord,  just  as  the  sale 
cut  off  Esau? 

This  is  what  we  mean  by  a  lesson  vitalized.  Such  a  les- 
son is  simple.  Such  a  lesson  is  concrete.  Such  a  lesson 
grips  the  attention.  Such  a 'lesson  arouses  a  personal  in- 
terest. Such  a  lesson  fits  into  the  life  of  the  pupil.  Such 
a  lesson  answers  some  present  need  of  the  pupil.  Such  a 
lesson  enables  the  pupil  to  see  new  light.  Such  a  lesson 
thrills  the  pupil  to  feel  this  new  light,  Such  a  lesson  impels 
the  pupil  to  live  this  new  light.  Such  a  lesson  fills  the 
pupil  with  a  burning  desire  to  teach  this  new  light.  Such 
a  lesson  inspires  the  pupil  to  aspire  to  better  and  to  nobler 
ideals.  What  more,  we  ask,  can  be  expected  of  any  gospel 
lesson?  It  pays. 

c.  The  how  of  it.  The  lesson  truth  may  be  reinforced 
in  several  ways,  all  used  by  the  Christ.  We  may  use  ex- 
ample (See  Mark  9:33-37).  We  may  use  illustration  (See 
Luke  15:1-10).  We  may  use  personal  experience  (See  John 
10).  We  may  use  comparison  (See  Matt.  13:44-46).  We 
may  use  observation  taken  from  current  life  (See  Matt. 
16:1-3).  We  may  use  the  story  (See  Luke  16:19-31).  Or, 
we  may  use  a  composite  of  one  or  more  of  these.  Let  us 
now  consider  the  various  types  of  lesson  reinforcement  some- 
what in  detail. 

1.  Lesson  reinforcement:  the  Example.  The  example 
consists  of  some  concrete  case,  which,  in  all  essential  de^ 


140  PROBLEMS  IN  GOSPEL  TEACHING 

tails,  tends  to  establish  the  lesson  truth.  Let  us  cite  two 
cases  with  which  the  pupil  is  more  or  less  familiar.  The 
lesson  deals,  say,  with  the  glory  and  crown  of  motherhood. 
Hannah  of  old  furnishes  a  striking  example.  Barren  and 
lonely,  she  covenanted  with  the  Lord  that,  if  He  would  give 
her  a  son,  she  would,  in  turn,  consecrate  that  son  unto  the 
Lord,  and  unto  the  Lord's  work.  And  this  she  freely  did 
(See  I  Sam.  1),  and  Samuel  became  a  child  of  promise  in 
a  dual  sense.  Again,  the  lesson  deals,  say,  with  a  life  of 
unselfish  service,  following  conversion.  Paul  of  Tarsus 
may  serve  as  our  example  (See  Acts  7-9,  and  on). 

2.  Lesson  reinforcement:  the  Illustration.     The  gospel 
teacher  cannot  overestimate  the  power  and  the  value  of  the 
illustration  as  a  teaching  asset.   It  makes  the  lesson  real  and 
life-like:  the  appeal  is  simple,  concrete,  and  personal.     The 
Old  Testament  has  its  symbol,  and  the  New  Testament  fairly 
bristles   with   crystal-clear   parable   and   life-giving   figure. 
Let  us  cite  a  choice  few. 

Joseph's  future  was  made  known  in  youthful  dreams,  ex- 
pressed in  beautiful  figures  (See  Gen.  37).  Again,  Ezek- 
iel's  "valley  of  dry  bones"  and  his  "sticks,"  later  to  be 
"joined"  (See  37),  fairly  grip  the  reader  with  their  life- 
like character.  Christ's  parables  always  carry  their  own 
lesson.  He  draws  from  nature  the  parables  of  "the  sower" 
and  "the  wheat  and  the  tares"  (See  Matt.  13).  "The  prodi- 
gal son"  (See  Luke  15)  teaches  the  lesson,  "as  a  man  sow- 
eth."  In  the  matter  of  final  justice,  this  Master  Teacher 
makes  His  point  clear  with  the  parable  of  the  virgins  (See 
Matt.  25). 

3.  Lesson  reinforcement:  the  personal  Experience.    The 
personal  experience,  wisely  used,  has  class-room  value.    The 
experience  may  be  the  teacher's  own,  or  it  may  be  taken 
from  the  life  of  some  person,  with  whom  the  pupil  is  more 
or  less  familiar.     The  personal  experience  may  easily  be 
"over-worked,"  even  to  a  point  that  teaching  ceases  to  be 
teaching. 

4.  Lesson  reinforcement:  the  Comparison.     Comparison 
has  basic  value  in  the  learning  process.    Everything  in  life 
is  like  unto,  or  it  is  different  from,  everything  else.     The 


THE  REENFORCEMENT  OF  MATERIAL  141 

youthful  mind  passes  readily  from  the  known  to  the  un- 
known, when  such  known  and  unknown  appear  side  by 
side  in  their  likeness  (comparison),  or  in  their  unlikeness 
(contrast).  The  Prophet  tells  us  that  "all  things  have 
their  likeness"  (See  Doc.  and  Cov.  128:13).  Again,  the 
Christ  loved  to  use  His  "likening"  figure.  "The  kingdom 
of  heaven  is  like  unto  leaven,"  or  "like  unto  treasure  hid  in 
a  field,"  or  "like  unto  a  net,"  etc.  (See  Matt.  13).  Again, 
He  "likened  the  kingdom  of  heaven  unto  a  certain  king" 
(See  Matt.  18:23-35).  Again,  in  His  first  Great  Command- 
ment, the  Christ  says  that  "Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart"  (See  Matt.  22).  And  what  does 
He  mean  by  "heart?"  Simply  another  comparison — that 
is  all.  The  heart!  constant,  consistent,  unfaltering,  never- 
lagging — such  is  the  function  and  the  work  of  the  human 
heart,  this  blood-pumping  organ  so  essential  to  the  life 
processes.  It  follows,  then,  that  just  as  the  heart  serves 
man,  so  must  man  serve  his  God.  The  comparison  becomes, 
as  we  study  it,  more  and  more  beautiful. 

And  so  taught  the  Christ  by  comparison.  So,  likewise, 
must  the  gospel  teacher  teach  by  comparison,  such  compari- 
son taken,  as  far  as  practicable,  from  the  common-place  life 
of  the  pupil. 

5.  Lesson  reinforcement:  the  Story.  The  story  is  as  old 
as  the  race,  coexistent  with  man  himself.  The  story  will 
never  die.  The  story  has  always  been,  and  will  doubtless 
continue  to  be,  a  favorite  means  of  reinforcing  the  lesson 
truths. 

a.  The  story  as  an  asset.  Asset  implies  a  possible  lia- 
bility, and  so  the  story  may  prove  a  class-room  asset  or  a 
class-room  liability — it  all  depends.  Depends  upon  what, 
we  may  ask?  Two  things  chiefly,  namely,  the  story  itself, 
and  the  teacher's  art  or  no-art  in  telling  it.  The  gospel 
teacher  must  always  deal  in  assets,  and  so  the  story  must  be 
made  an  asset.  The  story,  to  be  an  asset,  must  be  carefully 
selected.  The  story,  to  be  an  asset,  must  be  charmingly  told. 
The  story,  to  be  an  asset,  must  have  "carry  over"  values. 
The  story,  to  be  an  asset,  must  make  a  personal  appeal.  The 


142  PROBLEMS  IN  GOSPEL  '  TEACHING 

story,  to  be  an  asset,  must  be  simple,  concrete,  richly  sug- 
gestive. 

b.  The  story  and  its  uses.     The  story  possesses  specific 
class-room  values,  priceless  to  teacher  and  pupil  alike.  These 
values  the  gospel  teacher  must  keep  clearly  in  mind.     The 
story  clarifies  the  lesson  thought.     The  story  amplifies  the 
lesson  thought.    The  story  enriches  the  lesson  thought.    The 
story  aids  the  memory.     The  story  makes  discipline  rela- 
tively easy   (See  below).     The  story  breathes  into  the  les- 
son the  "breath  of  life,"  and  the  lesson  becomes,  as  it  were,  a 
"living  soul"   (See  Moses  3:7). 

c.  The  story  and  its  abuses.     As  asset  implies  possible 
liability,  so  does  use  imply  possible  abuse.     The  story  has 
abuses,  grievous  to  teacher  and  pupil  alike.     These  abuses 
the  gospel  teacher  must  keep  clearly  in  mind.     The  story 
may  be  abused  by  using  it  merely  to  entertain.     The  story 
may  be  abused  by  using  at  merely  to  hold  order.    The  story 
may  be  abused  by  using  it  as  an  end,  not  as  a  means  to  an 
end.     The  story  may  be  abused  by  using  it  as  a  device  to 
"get  over  the  time."     The  story  may  be  abused  by  making 
it  supercede  the  lesson  truth,  not  to  supplement  it.     The 
story  may  be  abused  by  selecting  one  of  the  "wishy  washy" 
order,  not  one  of  worth-while  value. 

6.  Lesson  reinforcement:  the  personal  Appeal.  The 
wise1  gospel  teacher  will  make  the  most  of  personal  appeal. 
The  pupil  likes  that  teacher  who  appeals  to  the  pupil's 
sense  of  honor,  to  his  sense  of  right  and  wrong,  to  his  ideals 
of  what  should  or  should  not  be  done.  Let  us  give  a  few 
simple  suggestive  appeals.  Shall  we,  as  Esau  of  old,  sell 
cur  birthright?  Shall  we,  as  the  New  Testament  fig  tree 
(See  Matt.  21.  Also,  Jesus  the  Christ.,  page  524|),  incur 
divine  displeasure  by  appearing  to  be  what  we  are  not? 
Shall  we  look  to  Abraham  Lincoln  as  our  ideal  in  civic 
honor?  Shall  we  look  to  Karl  G.  Maeser  as  our  ideal  in 
true  gospel  teaching?  Shall  we  do  something,  as  a  class,  to 
"carry  over"  the  lesson  truth?  "Shall  the  youth  of  Zion 
falter?" 


THE  REENFORCEMENT  OF  MATERIAL  143 

QUESTIONS  FOR  DISCUSSION 

1.  Discuss  the  values  in  the  lesson  text. 

2.  Discuss  the  several  things  essential  to  make  the  lesson  appeal 
concrete  and  simple. 

3.  Give  several  reasons  why  the  gospel  lesson  should  be  reinforced. 

4.  What  do  we  mean  by  a  gospel  lesson  vitalized? 

5.  What  is  the  essential  difference  between  example  and  illustra- 
tion? 

6.  Bring  to  the  class  one  example  and  one  illustration,  to  show 
their  value  in  lesson  reinforcement. 

7.  Show  the  value  of  comparison  in  the  learning  process. 

8.  Discuss  the  story:  its  values,  its  uses,  and  its  abuses. 

9.  Show  wherein  personal  appeal  may  foster  the  spirit  of  mutual 
helpfulness. 

10.     Select  two   instances   to   show   wherein   the  Christ   reinforced 
His  lesson  truth. 


LESSON  26 
THE    CHECKING    OF  MATERIAL 

Text: 

"Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly, 
nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of  the 
scornful.  But  his  delight  is  in*  the  law  of  the  Lord ;  and  in  his  law 
cloth  he  meditate  day  and  night.  And  he  shall  be  like  a  tree  planted 
by  the  rivers  of  water,  that  bringeth  forth  his  fruit  in  his  season; 
his  leaf  also  shall  not  wither;  and  whatsoever  he  doeth  shall 
prosper."  Psalm  1:1-3. 

1.  A  few  examples  of  the  checking  system.  "Behold 
these:  and  he  beheld  the  first  that  it  had  brought  forth  much 
fruit;  and  he  beheld  also,  that  it  was  good"  (See  Jacob 
5:20).  That  tells  the  whole  story — the  "much"  and  the 
"good"  fruit.  Let  us  cite  checking  tests  in  the  world  of  men. 

a.  The    banker    strikes   his    daily    balance.      The    debit 
and  the  credit  side  of  the  ledger  must  agree  to  the  penny. 
This  must  be,  no  matter  how  long  and  how  tediously  the 
bank  accountant  has  to  work  overtime  to  discover  the  wrong 
or  the  missing  entry.    What  would  you  think  of  the  banker 
who  failed  or  neglected  or  refused  to  get  out  his  daily  bal- 
ance sheet?    Would  you  care  to  do  your  banking  with  him? 
It  follows,  then,  that  the  banker  must  "check  up." 

b.  The  merchant  has  what  he  pleases  to  call  his  "annual 
stock-taking."    By  this  we  mean    that  once  a  year  the  merch- 
ant makes  an  inventory  of  his  assets  and  his  liabilities,  prop- 
erly classified — that  is,  he  "checks  up."     Then  he  strikes 
a  balance.     This  balance  sheet,  with  its  credit  and  its  debit 
entries,  reveals  at  a  glance  the  financial   standing  of  the 
merchant — whether  he  has  succeeded,   or   whether  he  has 
failed.    If  you  were  a  wholesaler,  would  you  care  to  extend 
credit  to  the  merchant  who 'failed  or  neglected  or  refused  to 
"take  stock?"    If  he  has  no  annual  stock  taking,  how  would 
you  be  able  to  ascertain  the  net   results   of -his   business 
venture,  or  how  could  you  give  him  an  accurate  business 
rating,  or  how  could  you  feel  safe  in  extending  credit  to 


THE   CHECKING   OF  MATERIAL  145 

him?  It  follows,  then,  that  the  merchant  must  "check  up." 
c.  The  manager  of  a  baseball  team  must  record  the 
daily  playing  averages  of  each  player — such  as  the  batting 
average,  the  fielding  average,  the  base-running  average,  etc. 
The  manager  makes  much  of  these  playing  averages,  so  much 
so  that  he  has  them  appear  once  a  week  on  the  sport  page  of 
the  daily  paper.  And  why?  Shall  he  retain  an  individual 
player,  or  shall  he  let  an  individual  player  go?  That 
question  the  manager  answers  after  he  has  carefully  studied 
his  chart,  which  shows  the  net  daily  average  of  such  indi- 
vidual player.  This  seems  to  be  the  only  fair  and  safe  rule 
to  guide  the  manager  in  his  final  decision.  It  follows,  then, 
that  the  manager  of  the  baseball  team  must  "check  up." 

And  so  we  might  multiply  the  list,  almost  without  limit. 
We  know  that  a  man  succeeds  or  he  fails}  just  as  he  does 
or  does  not  carry  out  a  thorough  check  on  his  work,  and 
then  govern  himself  accordingly.  What,  then,  shall  we  say 
of  the  gospel  teacher?  Shall  we  make  him  and  his  work 
subject  to  the  rule,  or  an  exception  to  the  rule?  Much  of 
the  teacher's  success  or  failure,  hence  much  of  the  church's 
success  or  failure,  depends  upon  our  answer.  There  can  be 
but  one  answer. 

2.     Checking  values :  the  lesson  itself. 

a.  The  gospel  teacher  muot  make  a  thorough  check  on 
the  lesson,  before  he  enters  the  class-room.     He  must  be 
able  to  say  of  his  work  what  the  Lord  said  of  His  work, 
"It  is  good"    (See  Genesis   1).     Of  what,  then,  must  this 
final   check  consist?  .  The  gospel  teacher  must  check  the 
lesson  material   itself  and  its  values — hub,  spokes,  rim — 
so  that  he  can  say,  "It  is  good."     He  must  check  the  lesson 
material  as  to  orderly  arrangement  (organization),  so  that 
he  can  say,  "It  is  good."     He  must  check  the  lesson  as  to 
the  reinforcing  material,  so  that  he  can  say,  "It  is  good." 
He  must  check  the  lesson  as  to  some  general  method   of 
presentation  of  material,  so  that  he  can  say,  "It  is  good." 

b.  Checking  values:  the  review.     Repetition  has  been 
called  the  "mother  of  education."     Can  we  not  say,  also, 
that  review  is  the  "father  of  memory?"     The  Christ,  to 
be  crucified,  certainly  found  strength  in  His  prayer  repeated 


146  PROBLEMS  IN  GOSPEL  TEACHING 

(See  Matt.  26:36-45).  The  review  occupies  a  tremendously 
important  place  in  the  gospel  lesson.  Let  us  point  out  some 
of  its  values. 

The  review  links  up  the  familiar  old  (last  lesson)  with 
the  less  familiar  new  (current  lesson),  and  the  pupil  sees 
the  points  of  likeness  or  difference.  Again,  the  review 
enlarges  the  pupil's  vision,  so  that  he  sees  the  old  truth  at 
a  somewhat  different  angle — he  is  "born  again"  (See  John 
3:1-3).  Again,  the  review  gives  new  and  better  inspiration, 
with  its  life-giving  powers.  Again,  the  review  makes  a 
careful  check  on  the  pupil's  conception  of  old  lesson  truths, 
and  thereby  enables  the  teacher  to  correct  false  impressions 
— a  something  important  to  do.  Again,  the  review  reimpres- 
ses  the  old  truth,  and  in  so  doing  helps  the  teacher  to  help 
the  pupil  to  build  religious  habits.  And  we  must  remark, 
in  passing,  that  great  writers  and  teachers,  almost  without 
exception,  begin  to  sense  more  and  more  keenly  the 
fundamental  values  in  the  building  of  religious  habits. 
Again,  the  review  helps  the  teacher  to  help  the  pupil  to 
acquire  more  perfect  attitudes — to  see  himself,  if  you  please, 
as  he  affects  the  life  and  the  conduct  of  his  fellow-man. 
The  world  has  gone  wrong — so  we  are  told.  And  why? 
Man  as  an  individual,  and  men  as  a  group  unit,  have  nur- 
tured perverted  attitudes.  The  world  has  one  hope,  and 
one  only — that  of  the  converted  attitude:  the  religious  at- 
titude, the  civic  attitude,  the  vccational  attitude.  And  this 
thought  brings  us  right  back  to  our  immediate  objectives, 
and  these,  in  turn,  back  to  our  ultimate  objective. 

The  review,  then,  serves  as  a  check  on  lesson  values. 
Shall  we  not,  as  gospel  teachers,  make  the  review  an  impor- 
tant part  of  lesson  work?  It  will  pay. 

c.  Checking  values:  the  preview.  "The  preparation  of 
the  heart  in  man,  and  the  answer  of  the  tongue,  is  from  the 
Lord"  (See  Proverbs  16:1).  Let  us  sum  up  asset  values  in 
the  preview — a  something  most  fundamental  in  the  gospel 
lesson. 

The  preview  fertilizes  the  human  soil  for  the  new  seed 
to  be  planted.  The  preview  serves  as  an  "opening  wedge" 
to  the  new  lesson  truth.  The  preview  arouses  an  interest  in 


THE  CHECKING  OF  MATERIAL  147 

the  new  lesson  thought.  The  preview  whets  the  pupil's 
appetite  for  the  new  lesson  truth.  The  preview  inspires  the 
pupil's  confidence  to  attack  the  new  lesson  truth.  The  pre- 
view challenges  the  pupil's  power  to  do,  and  to  do  well.  The 
preview  must  include  enough  to  open  up  new  vision.  The 
preview  must  not  include  enough  to  dull  the  pupil's  sense 
of  curiosity.  The  preview  usually  comes  last,  but  it  may 
come  earlier  in  the  lesson. 

Do  you,  as  a  gospel  teacher,  make  preview  on  integral 
part  of  your  lesson  work?  If  not,  why  not? 

3.  Checking  values:  the  class-room  tests.  The  gospel 
teacher  has  taken  his  final  pre-recitation  check,  and  he 
has  said  of  his  work,  "It  is  good."  But  is  all  the  work  good? 
That  remains  to  be  seen,  in  part  at  least.  The  real  test 
is  now  on — the  test  of  the  recitation.  Will  the  lesson  ma- 
terial "carry  over?"  Will  the  method  work?  Let  us  ask 
a  few  questions,  which  may  help  the  teacher  to  "check  up" 
on  his  class-room  values.  The  teacher  must  find  his  own 
answer. 

a.  Have  I  established  a  point  of  contact?     That  is,  do 
the  pupils  get  me,  and  do  I  get  the  pupils? 

b.  Have  I  aroused  a  wholesome  interest?     That  is,  do 
the  pupils  look  upon  the  lesson  as  MY  lesson  and  OUR 
lesson,  and  not  as  the  YOUR  lesson?      Christ  so  aroused 
interest  (See  John  8:31-58). 

c.  Have  I  secured  an  attending  attention?     That  is,  do 
the  pupils  really  attend,  or  is  the  attention  apparent  only? 
(See   Luke   8:18).     A   writer   has   defined   inattention    as 
attention  to  something  else,  in  which  the  pupil  has  a  more 
direct,  personal,  lively  interest. 

d.  Am  I  getting  a  cheerful  response,  and  is  that  response 
of  the  worth-while  order?     That  is,  does  the  pupil's  better 
life,  touched.,  respond  in  the  terms  of  the  useful?     "Lord, 
what  will  thou  have  me  to  do?"  (See  Acts  9). 

e.  Do  my  pupils  get  the  lesson  truth,  or  is  it  so  much 
"Pig  Latin"  to  them?     That  is,  do  content  and  method  fit, 
always  kept  within  the  mental  range  and  the  spiritual  vision 
of  my  pupils?     Christ's  pupils  followed  Him   (See  Matt. 
13:24-30,  36-43). 


148  PROBLEMS  IN  GOSPEL  TEACHING 

f.  Do  my  pupils  feel  what  I  am  teaching?     That  is,  do 
content  and  method  touch  the  inner  selves  of  my  pupils^ 
so  that  they  thrill  and  vibrate  in  their  new-found  joy?     (See 
III  Nephi  11:3.) 

g.  Am  I  hitting  the  "bull's  eye?"     That  is,  do  content 
and  method  strike  home,  or  do  my  lesson  shots  go  afoul? 

h.  Am  I  entirely  satisfied  with  my  lesson  work?  If  so, 
why?  If  not,  why  not? 

i.     Could  I  possibly  do  better?     If  so,  how? 

4.  Checking  values:  the  living  t&sts.  Why  do  Latter- 
day  Saints  look  upon  Karl  G.  Maeser  as  a  master  teacher? 
Why  do  we  classify  gospel  teachers  as  excellent,  as  good,  as 
fairly  good,  as  mediccre?  What  is  the  real  test  of  such 
teacher's  value?  The  answer  is  simple,  self-evident,  con- 
clusive. 

The  bank's  strength  we  measure  in  the  terms  of  the  assets 
and  the  liabilities.  The  strong  bank  has  assets,  of  course, 
greatly  in  excess  of  liabilities.  Why  not,  then,  measure  the 
gospel  teacher's  strength  in  the  terms  of  his  ass3ts?  And 
what  do  we  mean  by  his  assets?  Why  his  followers,  of 
course:  boys  and  girls  in  the  class-room,  and  men  and  wom- 
en, once  his  pupils,  now  battling  with  the  problems  of  life. 
Has  the  gospel  teacher  followers?  Has  he  converts?  How 
many  disciples  follow  him?  Are  these  disciples  boys  and 
girls,  men  and  women,  of  whom  the  world  can  be  justly 
proud?  Number  and  quality  of  converts,  then — that  i*s  the 
real  living  test.  Ammon's  Lamanite  converts  furnish  a  strik- 
ing example  (See  Alma  27). 

Let  us  list  a  few  of  the  things  which  go  to  make  up 
the  worthy  disciple. 

a.  Conversion.  That  is,  has  the  pupil  been  "pricked"  in 
his  heart?    (Sea  Acts  2:27-29).     That  is  the  real  test  of 
conversion. 

b.  A    well-balanced    faith.      That    is,    does    the    pupil 
believe  all  the  gospel  all  the  time,  or  does  he  believe  part 
of  the  gospel  some  of  the  time?     (See  Doc.  and  Cov.  136: 
41-42.) 

c.  Civic  veneration.     That  is,  has  the  pupil  a  belief  in, 
a  love  for.  a  devotion  to  law  and  order,  to  a  point  that  he 


THE  CHECKING  OF  MATERIAL  149 

Avill  himself  obey  law,  and  sea  that  others  obey  it?    (See 
Doc.  and  Cov.  134:1-5.) 

d.  Vocational  leanings.     That  is,  does  the  pupil  do  his 
share  of  the  world's  work,  and  do  it  well,  so  that  he  not 
only  supports  self,  but  he  also  makes  a  real  contribution  to 
human  wants?      (See  Doc.  and  Cov.  68:30-31.) 

e.  Habit-building  powers.    That  is,  has  the  pupil  so  far 
mastered  self,  that  he  can  direct  his  habits,  not  his  habits 
direct  him?     (See  Doc.  and  Cov.  93:12-30.) 

f.  Correct  attitudes.     That  is,  has   the  pupil   acquired 
a  right  attitude  toward  life,  toward  man,  toward  God?     (See 
Mosiah  5:1-5.) 

g.  Example  set.    That  is,  does  the  pupil  set  an  example, 
or  is  he  learning  to  set  an  example,  after  which  other  pupils 
may   profitably    fashion    their    lives?       (See    Romans    14: 
13-23.) 

h.  Service  rendered.  That  is,  is  the  pupil  a  "good 
Samaritan"  in  the  making?  (See  Luke  10.) 

i.  Divinity  obeyed.  That  is,  has  the  pupil  learned  to 
say,  or  is  he  learning  to  say,  "Lord,  here  am  I,  send  me?" 
(See  Abraham  3:27.) 

5.  Checking  values :  the  self  test.  Man,  know  thyself." 
May  not  the  gospel  teacher  "check  up"  on  self?  May  he 
not  evaluate  his  own  teaching  success?  May  he  not  know, 
in  part  at  least,  how  his  teachings  affect  others,  if  he  can 
but  find  out  how  his  teachings  affect  self?  This  self-check 
is  fundamental.  It  will  help  the  teacher  to  know  self,  to 
know  his  power  to  teach,  to  know  why  he  teaches.  Let  the 
gospel  teacher,  then,  quiz  self,  answering  the  questions 
directed  to  self  in  a  sincere,  courageous  way. 

a.  Do 'I  believe  in  my  work? 

b.  Do  I  love  boys  and  girls? 

c.  Do  I  feel,  deeply  so,  the  truths  of  Mormonism? 

d.  Does  the  work  of  soul-saving  thrill  me  with  a  joy 
divine?     (See  Enos  1:9.) 

e.  Is  my  church  work  cheerfully  and  willingly  done? 
(See  Doc.  and  Cov.  64:33-34.) 

f.  Have  I  done  my  level  best?     (See  II  Timothy  4.1-8.) 


150  PROBLEMS  IN  GOSPEL  TEACHING 

g.  Do  I  sense  my  calling  as  a  watchman  in  modern 
Israel?  (See  Ezekiel  33:1-16. )• 

h.  Do  I  feel,  as  the  Christ  admonished  Peter  to  feel, 
that  man's  first  duty  is  to  "Feed  my  lambs?"  (See 
John  21.) 

i.  Do  I  know,  feel,  live,  teach,  and  aspire,  even  as  I 
would  have  my  pupils  to  know,  to  feel,  to  live,  to  teach,  and 
to  aspire?  (See  Jacob  1:18-19.) 

j.  "Greater  love  hath  no  man  than  this,  that  a  man  lay 
down  his  life  for  his  friends"  (See  John  15).  If  I  am  not 
called  upon  to  die  for  my  friends,  may  I  not  live  for  them? 

QUESTIONS  FOR  DISCUSSION 

1.  What  is  the  real  check  on  all  gospel  teaching? 

2.  What  lessons  may  we  learn  from  the  case  of  the  banker?     Of 
the  merchant?     Of  the  athletic  team? 

3.  Show   wherein    the   gospel    teacher   must    make   a   final   pre- 
recitation  check. 

4.  Give  several  values   growing  out  of  the  review. 

5.  What  should  be  the  nature  and  the  make-up  of  the  preview? 

6.  Name  several  class-room  checks. 

7.  What  do  we  mean  by  the  living  tests?     Name  several  points 
in  connection  with  them. 

8.  What  is  the  self  test?    And  what  is  the  value  of  it? 

9.  What  does  "my  level  best",  really  involve? 

10.  We  shall  not  likely  be  called  upon  to  die  for  Mormonism, 
What  then  is  the  most  valuable  thing  we  can  do?  And  what  does 
it  involve? 


LESSON  27 
THE    SOCIALIZED    GOSPEL    LESSON 

Text: 

"Appoint  among  yourselves  a  teacher  and  let  not  all  be  spokesmen 
at  once;  but  let  one  speak  at  a  time,  and  let  all  listen  unto  his 
sayings,  that  when  all  have  spoken,  that  all  may  be  edified  of  all, 
and  that  every1  man  may  have  an  equal  privilege."  Doc.  and  Cov. 
88:122. 

1.  A  few  helpful  suggestions.  Did  you  ever  hold  a 
so-called  conversation,  in  which  the  other  fellow  did  all  the 
talking,  and  you  tried  to  do  all  the  "listening  in?"  How 
did  you  like  it?  Was  it  mutually  profitable?" 

Again,  some  years  ago,  Japan  and  the  United  States 
engaged  in  a  somewhat  heated  diplomatic  controversy.  By 
treaty  agreement  then  in  force,  Japanese  children,  living  in 
the  United  States,  were  entitled  "to  equal  privileges  in  the 
public  schools."  The  State  of  California  did  not  then,  as 
it  does  not  now,  believe  in  racial  equality  as  between  the 
two  nations,  including  the  unrestricted  commingling  of 
school  children.  Accordingly,  in  the  districts  occupied 
alike  by  the  whites  and  the  browns,  two  separate  school 
units  were  established,  having  in  purpose  the  segregation 
of  the  white  children  and  the  brown  children.  The  two 
school  units,  in  all  essential  points,  were  equally  equipped 
— that  is,  in  buildings,  playgrounds,  teachers,  and  such  like. 
The  white  children  and  the  brown  children,  thus  segregated, 
had  little  or  no  social  contact.  Japan  objected,  and  an 
appeal  was  made  to  our  Federal  Government  at  Washington, 
D.  C.  Japan  held  that,  in  spite  of  all  physical  provisions, 
all  equal  to  those  of  the  white  children,  Japanese  children 
did  not  enjoy,  and  could  not  enjoy,  equal  rights  under  a 
system  of  segregation.  That  is,  the  children,  so  segregated, 
did  not  and  could  not  grow  equally  without  the  social  life 
of  the  whites,  without  the  socialized  gospel  lesson,  without 
the  socializing  influence  of  direct  contact,  without  the 
benefits  of  a  mutual  give-and-take  social  intercourse  so 


152  PPOBIEMS  IN  GOSPEL  TEACHING 

helpful  in  school  life.  Apart  from  all  considerations  of 
racial  prejudices  and  racial  differences,  was  or  was  not 
Japan  right?  Did  or  did  not  Japan  have  a  real  grievance? 
Be  that  as  it  may,  we  must  all  agree  with  Japan  that,  next 
in  importance  to  and  perhaps  equal  with  the  lesson  itself, 
the  social  influence  of  the  class-room,  including  the  social- 
ized gospel  lesson,  has  far-reaching  effects  upon  the  child's 
life.  And  that  is  the  point  now  under  consideration. 

Again,  about  two  years  ago,  Prof.  W.  H.  Boyle,  of  the 
Brigham  Young  University,  visited  the  writer's  classes  in 
theology.  He  remained  an  interested  listener  until  toward 
the  close  of  the  forenoon  period,  when  the  writer  invited 
him  to  speak  to  the  boys  and  the  girls.  And  this  he  did; 
and  the  writer  has  never  forgotten  his  few  words,  so  ex- 
pressive of  class-room  values.  He  said:  "Brother , 

I've  certainly  enjoyed  my  visit  here,  and  the  class-room 
activities.  However,  I  haven't  taken  as  much  notice  of  the 
questions  you've  asked  the  class  as  I've  taken  of  the  questions 
the  boys  and  the  girls  have  asked  you."  That  is  the  thought 
exactly.  That  simple  teaching  law  so  simply  stated  gives 
the  essence  of  class-room  values  in  a  nutshell — the  socialized 
gospel  lesson.  Lesson  values  consist,  then,  not  alone  in 
what  the  gospel  teacher  gives  to  his  pupils,  but  in  what 
the  pupils  give  to  the  teacher,  and  also  to  one  another — 
the  work  of  mutual  exchange,  if  you  please. 

Again,  Solomon,  wise  under  a  special  dispensation  from 
God  (See  I  Kings  3:1-15),  admonished  us  to  "Train  up  a 
child  in  the  way  he  should  go,"  etc.  (See  Proverbs  6:22). 
"Train!"  Just  what  did  Solomon  mean  by  it?  Certainly 
not  instruction-giving  alone — that  is  not  sufficient.  To 
train,  as  Solomon  meant  it,  and  as  we  now  interpret  it, 
means  to  teach  the  child,  to  have  the  child  say,  to  have  the 
child  do,  to  have  the  child  react  in  a  given  way  to  a  given 
situation,  to  have  the  child  build  asset  habits,  to  have  the 
child  acquire  correct  attitudes — all  these,  we  say,  fall  within 
the  scope  of  Solomon's  training  injunction.  It  follows, 
then,  that  Solomon  understood  the  necessity  for  a  socialized 
gospel  life. 

Again,  "Man  cannot  grow  to  his  highest  perfection  alone" 


THE  SOCIALIZED  GOSPEL  LESSON  153 

Let  us  give,  in  abbreviated  form,  a  striking  illustration 
of  this  simple  teaching  truth,  taken  from  Driggs,  The  Art 
of  Teaching,  page  25.  It  was  suggested  to  an  old  lumber- 
man, in  Oregon,  that  a  certain  sturdy  pine  tree  growing  alone 
on  the  hill-side  would  make  fine  lumber.  The  old  lumber- 
man shook  his  head.  And  why  not?  The  old  man  answered 
that  the  "tree  grows  out  all  by  itself.  It  has  all  the  chance 
it  wants  to  grow  big  limbs.  *  *  And  every  big 

limb  means  a  big  knot.  It  would  be  a  tough 

old  stick  to  handle  and  the  lumber  wouldn't  be  worth  much 
when  we  got  it.  It's  the  tree  that  grows  in  the  grove  that 
makes  straight-grained  lumber."  The  tree,  growing  in  the 
forest,  cannot  produce  strong,  shaggy  limbs,  but  the  growth 
must  be  skyward,  the  tree's  limbs  and  br arches  seeking 
life  and  light  above  them.  It  must,  as  such,  "give  and  take, 
but  in  sharing  space  with  the  fellow-trees  it  gains  much, 
provided  always  it  has  room  enough  to  grow  into  a  healthy 
tree."  And  may  we  not  say,  with  Driggs,,  that  "what  the 
grove  is  to  the  tree,  the  school  should  be  to  the  pupil?" 

What,  then,  shall  we  say  of  the  gospel  class-room?  It 
must  be  a  magnetic  center  for  the  socialized  life  of  boys 
and  girls.  It  must  be  a  place  where  teacher  and  pupil  alike 
take  an  active  part.  It  must  have  a  "give  ard  take"  spiritual 
atmosphere.  It  must  havs  common  interests.  It  must 
be  impregnated  with  a  feeling  of  mutual  helpfulness.  It 
must  thrill  with  questions  asked  and  answered,  bolh  on 
the  part  of  the  teacher  and  the  individual  pupil. 

2.  Class-rootn  agencies:  the  appeals.  The  teacher  him- 
self makes  an  appeal — the  first  of  all  class-room  assets. 
Again,  the  lesson  content  makes  an  appeal — the  second  of 
all  class-room  assets.  Again,  the  reinforcement  of  lesson 
content  makes  an  appeal — the  third  of  all  class-room  as- 
sets. Again,  the  method  of  presenting  lesson  content  makes 
an  appeal — the  fourth  of  all  class-room  assets. 

The  pupil,  of  course,  receives  much  help  and  much  in- 
spiration from  all  these,  including  all  that  the  teacher  says 
and  does.  That,  however,  is  not  enough.  The  pupil  grows, 
as  we  have  already  observed,  by  all  that  which  he  himself 
says,  or  that  which  he  himself  does.  He  learns  to  say  by 


154  PROBLEMS  IN  GOSPEL  TEACHING 

saying,  ard  he  learns  to  do  by  doing.  "Practice  makes 
perfect" — that  is  a  simple  learning  truth,  as  old  as  the  race. 
The  pupil  grows,  also,  by  reason  of  that  which  his  fellow- 
pupil  says,  and  that  which  his  fellow-pupil  does.  There 
must  be  in  every  socialized  gospel  lesson,  a  mutual  exchange 
of  conceptions  and  of  ideals — the  very  things  out  of  which 
the  gospel  teacher  manufactures  his  pupils  into  the  men  and 
the  women  of  tomorrow. 

It  follows,  therefore,  that  the  gospel  teacher  who  preaches, 
or  the  gospel  teacher  who  entertains,  or  the  gospel  teacher 
who  otherwise  monopolizes  that  class-room  time  which 
rightfully  belongs  to  pupils,  "filches"  from  them  "that 
which  not  enriches  him,"  but  makes  them  "poor  indeed." 
(See  Othello,  Act  III,  Scene  3.)  That  is,  such  gospel 
teacher  commits  two  evils.  He  denies  the  pupil,  in  the  first 
place,  the  inherent  right  to  say  and  to  do;  and,  in  the 
second  place,  he  curtails  the  pupil's  growth  by  not  letting 
him  benefit  by  what  other  pupils  say  and  do. 

Are  you  or  are  you  not,  as  a  gospel  teacher,  guilty  of 
these  two  grievous  class-room  evils? 

3.     Benefits  in  socialized  gospel  lesson:  the  teacher. 

a.  The  gospel  teacher  does  not  preach. 

b.  The   gospel   teacher    does    not    entertain. 

c.  The  gcspel  teacher  does  not  cultivate  an  ungovernable 
lust  to  hear  himself  talk. 

d.  The   gospel   teacher   learns   to   sense   mutual   rights 
and  obligations:  those  of  the  teacher  to  the  pupil,  those  of 
the  pupil  to  the  teacher,  those  of  the  pupil  to  his  fellow- 
pupil. 

e.  The  gospel  teacher  gets  the  pupil's  point  of  view. 

f.  The  gospel  teacher  learns  to  see  and  to  appreciate, 
even  as  the  pupil  sees  and  appreciates. 

g.  The  gospel  teacher  learns  to  live  with,  as  well  as  to 
live  for  his  pupils. 

h.  The  gospel  teacher  steers,  but  he  is  willing  to  let 
the  pupil  share  in  the  pleasures  and  the  benefits  of  rowing. 

i.  The  gospel  teacher  serves  as  the  class-room  general. 
But  what  successful  general  was  ever  known  to  do  all  the 
fighting? 


THE  SOCIALIZED  GOSPEL  LESSON  155 

j.     The  gospel  teacher  will  win. 

4.  Beriefits  in  socialized  gospel  lesson:  the  pupil. 

a.  The  pupil  learns  to  tell  gospel  truths  by  telling  them, 
and  to  do  gospel  deeds  by  "doing  them  (See  James  2). 

b.  The  pupil  gains  a  confidence  in  self,  and  in  self's 
power  over  self. 

c.  The  pupil  learns  to  feel  himself  a  real  factor  in  the 
class-room  unit. 

d.  The   pupil   often   gets   flash-light   inspirations — new 
visions   of  content   and   of   ideal,   while   he   is   expressing 
himself. 

e.  The  pupil   acquires  the  matchless  art  of  answering 
and  of  asking  questions. 

f.  The  pupil  often  wins  a  testimony.     Latter-day  Saints 
have,  almost  without  number,  won  a  testimony  as  to  this 
great  latter-day  work,  while  they  have  been  en  their  feet, 
trying  to  express  themselves. 

g.  The  pupil  grows. 

Anent  this  thought,  we  can  say,  with  Driggs,  that  "spirit- 
ual development  can  come  only  through  spiritualized  self- 
expression."  That  is,  the  pupil  can  win  perfect  religion 
only  by  saying  religious  truths,  and  by  doing  religious 
acts;  there  is  no  other  perfect  way.  No  religious  thought 
has  ever  been  fully  impressed,  "until  it  has  been  adequately 
expressed."  This  law  is  primal  in  all  the  learning  process — 
a  something  to  be  kept  clearly  in  mind  in  all  gospel  teach- 
ing (See  I  John  1:5-7). 

"A  fact  never  to  be  forgotten,"  says  Dr.  Bryan,  "is  that 
the  life  to  be  expressed  is  affected  by  the  expression,  just 
as  truly  as  the  expression  is  affected  by  the  life  to  be 
expressed."  And  we  may  say,  in  passing,  that  this  primal 
law  of  learning  squares  perfectly  with  Lehi's  "men  are, 
that  they  might  have  joy"  (See  II  Nephi  2:25),  and 
Christ's  "spirit  and  element,  inseparably  connected,  receiveth 
a  fulness  of  joy"  (See  Doc.  and  Cov.  93:33).  There  can 
be,  then,  no  perfect  gospel  teaching,  and  no  perfect  gospel 
joy,  which  does  not  embody  both  impression  (the  receiving) 
and  expression  (the  giving) . 

5.  The  socialized  gospel  lesson:  the  dangers.     Life  is 


156  PROBLEMS  IN  GOSPEL  TEACHING 

made  up  of  opposites,  everywhere  present  (See  II  Nephi 
2:11-13).  Man  learns  the  one  only  as  he  sees  it  in  its 
relation  to  the  opposite.  This  ^law,  life-wide,  holds  sway 
in  the  gospel  class-room.  Methcd  is  good  or  bad,  bene- 
ficial or  baneful,  as  the  case  may  be.  So,  in  keeping  with 
this  law,  the  socialized  gospel  lesson  has  its  values,  and 
it  has  its  lurking  dangers.  Let  us  point  out  a  few  of  these 
dangers. 

a.  The  class-room  law  may  degenerate  into   group   li- 
cense. 

b.  The  rabble  spirit  may  supercede  the  sense  of  reason. 

c.  The  class  unit  may  become  unmanageable,  like  unto 
the  run-a-way  team,  or  the  range  herd  stampeded. 

d.  The  class  "ring   leaders"  may  insist   upon   leading, 
the  teacher  becoming  more  or  less  of  a  helpless  follower. 

e.  The  class-room  discussion  may  be  used  as  a  "time 
killing"  expedient,  or  it  may  offer  opportunity  for  certain 
pupils  to  "show  off." 

f.  The  teacher,  in  the  midst  of  a  fruitless,   back-and- 
forth  clatter,  may  lose  sight  of  the  lesson  aim. 

6.  Christ  and  socialized  teaching.  The  Christ  loved  the 
socialized  gospel  lesson,  or  the  conversational  method. 
Let  us  cite  a  few  concrete  examples.  We  have,  in  the 
first  place,  the  case  of  the  centurian,  who  besought  this 
Master  Teacher  to  save  his  servant  (See  Malt.  8:5-13). 
Again,  we  have  the  case  of  the  woman  taken  in  adultery,  and 
the  conversation  which  followed  (See  John  8:1-11.  Read 
the  entire  chapter).  Again,  we  have  His  sermon  to  the  rich 
young  man.  on  how  to  win  eternal  life  (See  Matt.  19: 
16-30).  Again,  we  have  the  "key  to  John's  revelations," 
given  entirely  in  the  question-and-answer  method  (See  Doc. 
and  Cov.  77). 

QUESTIONS  FOR  DISCUSSION 

1.  In  what  sense  did  Japan  feel  that  Japanese  children  in  Cali- 
fornia did  not  enjoy  full  treaty  privileges? 

2.  Just  what   h  involved  in   Solomon's  injunction   to  "Train   up 
a  child?" 

3.  What  great  teaching  truth  do  we  find  in  the  old  lumberman's 
answer? 


THE  SOCIALIZED  GOSPEL  LESSON  157 

4.  Discuss  class-room  agencies,  and  their  several  appeals. 

5.  In  what  ways  will  the  teacher  be  benefited  by  the  use  of  the 
socialized  gospel  lesson? 

6.  In  what  ways  will  the  pupil  be  benefited  by  the  use  of  the 
socialized  gospel  lesson? 

7.  What  great  teaching  truth  do  the  words  of  Dr.  Bryan  convey? 

8.  Show  wherein  the  socialized  gospel  lesson  squares  with  Mormon 
teachings. 

9.  Name  possible  dangers  growing  out  of  the  socialized  gospel 
lesson. 

10.     What  proof  have  we  that  the  Master  Teacher  used  the  social- 
ized gospel  lesson? 


LESSON  23 
THE     ART     OF     QUESTIONING 

Text: 

"But  foolish  and  unlearned  questions  avoid,  knowing  that  they  do 
gender  strifes.  And  the  servant  of  the  Lord  must  not  strive;  but 
be  gentle  unto  all  men,  apt  to  teach,  patient,  in  meekness  instructing 
those  that  oppose  themselves,  *  *  and  that  they  may  recover 

themselves  out  of  the  snares  of  the  devil."    II  Timothy  2:23-26. 

1.  Power  in  question  illustrated.  The  question  occu- 
pies a  place  indispensable  in  all  spoken  and  written  dis- 
course. Just  as  Article  X  of  the  League  of  Nations,  elimi- 
nated, was  said  to  have  cut  the  heart  out  of  the  Treaty,  so 
would  the  question,  eliminated,  cut  the  heart  out  of  our 
language.  We  could  not,  seemingly,  get  along  without  it. 
Let  us  cite  a  few  questions  more  or  less  familiar  to  all  of  us, 
the  sole  purpose  of  which  citation  is  to  show  the  power 
and  the  efficacy  of  the  question. 

a.  "Who's  on  the  Lord's  side,  who?"     What  a  wealth 
of  thought  it  suggests!     Let  us  see.     The  question,  in  the 
first  place,  commands  our  undivided  attention — it  grips  us 
in  the  very  spot-light  of  interest.     Then  it  recalls  the  his- 
tory of  Ancient  Israel  at  and  near  Mount  Sinai   (See  Ex- 
odus) .    And  lastly,  it  challenges  us  to  take  sides — the  Lord's 
side,  of  course.    No  mere  statement  of  fact,  however,  vivid, 
could  quite  take  the  place  of  this  question.     Try  it  and  see. 

b.  "Shall  the  youth  of  Zion  falter?"    "No!"    Of  course 
not — that  is  the  answer  which  thrills  our  very  souls.    More- 
over, the  question  inspires  us  to  make  the  "chorus  swell"  in 
answer;   not  in  faltering  tones,  but  in  the  swell  and  the 
power  of  an  "Anvil's  Chorus."    We  will  push  on  the  Lord's 
wTork. 

c.  "Did  you  think  to  pray?"     This  is  our  question,  my 
question.    If  we  have  neglected  prayer  in  the  past,  we  feel  a 
vibrating  impulse  not  to  do  so  again.    We  will  do  better — 
that  is   our   answer. 

d.  "0  say,  what  is  truth?"     This  question  appeals  to 


THE  ART  OF  QUESTIONING  159 

the  divinity  within  man.  It  makes  him  feel,  moreover,  that 
perhaps,  after  all,  he  has  not  done  enough  to  find  out  God 
and  His  truths.  And  so  there  is  born  within  him  a  resolve 
to  know  more  of  God  and  of  His  ways. 

2.  Class-room  questions:  the  lessson  test.  The  question 
is  one  of  the  most  valuable  class-room  tests.  As  such,  the 
skillful  teacher  may  use  it  as  a  most  powerful  instrument 
for  good.  That  same  tool  in  the  hands  of  the  novice,  may 
prove  a  most  dangerous  weapon.  Now,  all  gospel  teachers 
must  use  the  question;  and,  as  we  are  all  gospel  teachers, 
we  must  all  use  the  question.  It  follows,  therefore,  that  the 
gospel  teacher  must  learn  (acquire)  the  art  of  questioning. 
Let  us  give  a  few  simple  points  on  the  question  as  a  class- 
room tool. 

a.  "The  question  skillfully  used  is  at  once  the  starter 
and   the   steering   gear    of   the    lesson"    (Driggs).        "The 
starter" — that  which  ignites  the  class-room  "gas,"  and  off 
the  recitation  goes.     "The  stearing  gear" — that  which  keeps 
us  clear,  so  to  speak,  of  poles,  of  embankments,  of  colli- 
sions,  of   "miry   clay"    (See  Daniel   2).     What   a  wealth 
of  suggestion!      Is   not   the   question,   then,   worth   while? 
Shall  we  not  master  it? 

b.  The  question,  skillfully  used,  calls  for  method.     This 
type  of  teaching  is  known,  in  fact,  as  the  Socratic  Method, 
so  named  in  honor   of  Socrates,  the  great  Greek  teacher. 
Socrates  emphasized  the  question  as  a  teaching  tool  and  by 
means  of  it  he  led  his  pupils  into  the  world  of  observation 
and  research.     That  is,  Socrates,  by  means   of  this  class- 
room tool,  spurred  pupils  on  to  self-effort,  leading  them 
to  find  out  truths  for  themselves.     In  so  doing,  Socrates 
helped    pupils   to   help    themselves — the    ideal    method    in 
teaching. 

c.  The  normal  pupil  may  be  led,  but  not  driven.     It 
follows,  then,  that  teaching,  as  the  art  of  arts,  must  lead 
as  a  leading  art.    The  gospel  teacher  may  use  the  question, 
as  did  Socrates,  in  leading  the  pupil  to  help  himself. 

d.  The  question  calls  for  the  best  there  is  in  the  teacher. 
If  he  is  an  artist  in  the  class-room  question,  he  will  easily 
"pass  muster."     His  mind,  his  content  values,  his  lesson 


160  PROBLEMS  IN  GOSPEL  TEACHING 

objectives,  his  power  to  command  respectful  interest,  his 
class-room  control — all  these  we  measure  in  the  terms  of 
his  class-room  questions.  The  question,  in  other  words, 
brands  him  as  master  or  as  novice. 

e.  The  pupil,  also,  we  know  by  means  of  the  class-room 
question.  His  vision,  his  intellect,  his  ideals,  his  power 
to  think,  his  content  values,  his  control  of  self — all  these 
we  measure  in  the  terms  of  his  power  to  answer  and  to  ask 
questions. 

3.  Class-room  question:  its  uses.  The  class-room  ques- 
tion has  certain  specific  uses  (values).  These  uses  the 
gospel  teacher  must  know.  Let  us  name  some  of  them. 

a.  It  challenges.     That  is,  the  skillful  question  puts  the 
pupil  on  the  defensive,  and  he  marshals  his  best  powers  to 
answer  the  challenge.     Christ  so   used   it    (See  Matt.   22: 
15-22). 

b.  It  arouses.     That  is,  the  skillful   question  stirs  the 
pupil,  so  that  he  will  not  be  caught  "napping."    Christ  so 
used  it   (See  Luke  20:2-8). 

c.  It  grips  the  attention.     That  is,  the  skillful  question 
calls    for    an    attention    which    really    attends — it    reacts. 
Christ  so  used  it  (See  Matt.  12:47-50). 

d.  It   sustains   interest.     That   is,   the   skillful   question 
calls  for  continual  alertness,  an  ever-ready  readiness  to  cope 
with  the  unexpected.    Christ  so  used  it  (See  Matt.  25 :34-46) . 

e.  It   makes    discipline   relatively    easy.      That    is,   the 
skillful  question  will  not  permit  attention  to  a  something 
else.     The  youthful  mind  always  attends  (reacts),  and  that 
which    we    often   call   class-room   disorder,    is   simply   the 
pupil's  attention  gripped  on  a  something  more  interesting. 
The  normal   pupil   cannot  be  disorderly,   when  under  the 
influence  of  an  interesting  question  interestingly  put.  Christ 
so  used  the  question   (See  Matt.  12:3-5). 

f.  It  inspires  the  pupil  to  aspire.     That  is,  the  skillful 
question  will  open  up  new  vision  and  new  ideal,  and  such 
new  vision  and  new  ideal  once  conceived,  the  pupil  will  be 
impelled  by  an  absorbing  desire  to  be  "born  again"   (See 
John  3)  into  a  higher  and  a  better  life.     Christ  so  used  the 
question  (See  Mark  8:14-21). 


THE  ART  OF  QUESTIONING  161 

4.  Class-room  question:  the  abuse.     The  question-  and- 
answer  method  may  be  over-worked,  and  then  it  becomes 
a  real  class-room  menace.     Let  us  name  some  of  its  evils. 
The  teacher  becomes  a  sort  of  rapid-fire  gattling  gun.     It 
puts  the  class-room  on  a  nervous  tension.     It  impedes  easy, 
free,  complete  expression,  the  answers  being  of  necessity 
choppy  and  jerky.     It  allows  little  or  no  time  for  mature 
thought.      It   throws   the   burden    of   class-work   upon    the 
teacher.     See  Bennion's  Fundamental  Problems  in  Teach- 
ing Religion,  pages  144-145. 

5.  Class-room    question:    the    classification.      Not    all 
questions  have  the  same  functions  (uses),  or  the  same  rela- 
tive values;  far  from  it.     They  differ  as  much  in  function 
and  in  value,  as  men  differ  in  the  number  and  the  kind  of 
talents  (See  Matt.  25.    Also,  I  Cor.  15:39-41).    The  gospel 
teacher  must,  if  he  would  cultivate  the  art  of  questioning, 
become  familiar  with  the  several  types  of  question,  together 
with  the  use  and  the  value  of  each.    It  will  help  him  to  check 
self.     Let  us  list  the  chief  types. 

a.  The   review   question.      That   is,   this   question   must 
function  to  call  up  the  main  point  or  points  of  the  last 
lesson.     It  must  not  serve  as  a  mere  test  of  memory.     It 
must,   on  the  contrary,  stimulate  the  pupil   to  ponder,  to 
weigh,  to  turn  over  in  the  mind,  to  think  it  out,  to  give 
finding  and  not  fact.     Christ's  "Whom  do  men  say  that  I, 
the  Son  of  man,  am?"  is  a  good  example  (See  Matt.  16: 
13-19). 

b.  The  fact-getting  question.       That    is,    this    question 
merely  serves  as  a  test  of  knowledge.     It  exalts  nude  fact 
at  the  expense  of  the  thought  process.     It  often  degenerates 
into  the  rapid-firing  question,  or  into  the  "pumping"  ques- 
tion.   It  has  class-room  value,  but  it  must  not  be  used  as  an 
exclusive  method.     Examples:  How  many  sons  had  Jacob? 
Which  of  the  boys  did  Jacob  love  best?     Why  were  the 
older  brothers  jealous  of  Joseph?     What  did  they  do  with 
Joseph? 

c.  The    "pumping"    question.      That    is,    this    question 
"pumps"  the  pupil,  just  as  the  farm  pump  pumps  the  well. 
It  is  usually  short  and  jerky,  calling  for  a  short  and  jerky 


162  PROBLEMS  IN  GOSPEL  TEACHING 

answer.  It  merely  represents  the  fact-question  "gone  to 
seed."  It  has  no  place  in  the  class-room.  Examples:  Who 
was  Joseph  Smith?  When  was  he  born?  Where  was  he 
born?  What  was  his  father's  name?  Did  he  belong  to 
any  church?  Was  he  a  good  boy? 

d.  The  "time1  killing"  question.     That  is,  this  question 
serves  merely  as  a  means  to  "get  over  the  time."     It  comes 
from  the  teacher  "sparring  for  time."    It  usually  grows  out 
of  inadequate  preparation.     It  has  no  "charted  route."     It 
happens  in  a  sort  of  "hit  and  miss"  way — usually  the  miss. 
It  has  no  place  in  the  gospel  class-room  . 

e.  The  self-answering  question.     That  is,  this  question 
is  so  put,  that  it  suggests  its  own  answer.     The  other  day, 
"Jeff"  formulated  a  list  of  questions  as  entrance  require- 
ments to  the  "Lion  Tamers'  Club."     They  run  as  follows: 
"When  was  the  war  of  1812?     In  what  season  of  the  year 
do  we  have  summer?     What  is  the  name  of  the  state  in 
which  Ohio  is  located?"     Extreme  and  silly,  did  you  say? 
Perhaps  so.     But  how  often  do  we  hear  class-room  ques- 
tions just  as  extreme,  just  as  silly!     Watch,  and  see. 

f.     The   best  question.     That  is,  this   question  must  be 
the  right  question  at  the  right  time,  put  in  the  right  way. 
And  therein  lies  the  real  art  of  questioning — to  know  what 
and  when  and  how.     The  best  question  does  not  confine 
itself  exclusively  to  any  one  type  of  question,  but  it  may 
take  the  form  of  any  one  of  several  types,  or  it  may  be 
a  composite   of  several   types.     Let  us   name  some   of  its 
essential  points. 

It  must  be  well  thought  out. 
It  must  be  well  directed. 
It  must  have  "kick"  and  "punch." 
It  must  strike  home. 
It  must  fit  the  needs  of  the  occasion. 
It  must  arouse  a  wholesome  interest. 
It  must  secure  an  attending  attention. 
It  must  be  answerable. 
It  must  call  for  a  well-rounded  answer. 
6.     It  may  be  well,  at  this  point,  to  quote  once  more  from 
Bennion's   Fundamental   Problems    in    Teaching    Religion, 


THE  ART  OF  QUESTIONING  163 

page  149.  It  has,  as  its  title,  "Questions  on  Questioning." 
These  questions  will  help  the  gospel  teacher  in  his  check  of 
self.  They  follow: 

Do  I  call  on  my  pupils  to  recite  in  a  fixed  order,  ac- 
cording to  alphabet  or  seating,  so  that  they  are  warned 
not  to  attend  till  their  turn  comes? 

Do  I  name  the  pupil  who  is  to  answer  before  I  put  the 
question? 

Do  I  ask  direct  questions  or  alternative  questions  which 
can  be  answered  without  knowledge  or  thought? 

Do  I  ask  chiefly  fact  questions? 

Do  I  ask  leading  or  suggestive  questions? 

Do  I  repeat  my  questions? 

Do  I  answer  my  own  questions? 

Do  I  ask  confusing,  changed  questions? 

Do  I  ask  foolish  questions  that  no  one  can  answer? 

Do  my  questions  make  my  pupils  think? 

Do  my  questions  follow  up  the  answer  and  lead  to  new 
organization  of  knowledge? 

Do  I  repeat  the  pupil's  answer? 

Do  my  questions  reach  all  the  members  of  the  class? 

Do  I  make  the  recitation  an  inquisition,  or  do  I  pursue 
the  slow  pupil,  and  listen  while  pupils  express  themselves 
freely  and  naturally? 

7.  Christ  and  His  question.  Christ  was  a  Master  Ques- 
tioner. His  questions  always  struck  home.  Let  us  cite  a 
few  in  point. 

a.  "Do  men  gather  grapes  of  thorns?"  (See  Matt.  7:16) . 

b.  "For  what  is  a  man  profited?"   (See  Matt.  16:26). 

c.  "If  a  man  have  a  hundred  sheep?"  (See  Matt.  18:12). 

d.  "What  think  ye  of  Christ?"  (See  Matt.  22:41-46). 

QUESTIONS  FOR  DISCUSSION 

1.  In   what  respects  is  the   question  so  vital  in  all   spoken  and 
written  discourse? 

2.  Bring  to  the  class  two  questions  richly  suggestive. 

3.  Show  wherein  the  question  is  an  important  class-room  tool. 

4.  Name  several  ways  in  which  the  question  is  a  real  class-room 
test. 

5.  Name  important  uses  of  the  class-room  question. 


164       PROBLEMS  IN  GOSPEL  TEACHING 

6.  In  what  ways  may  the  class-room  question  be  abused? 

7.  Name  and  discuss  the  several  types  of  class-room  questions. 

8.  What  do  we  mean  by  the  best  question?     V/hat  are  its  es- 
sential points? 

9.  Name  several  points  which  appeal  most  to  you  in  "questions 
on  questioning." 

10.  Cite  concrete  proofs  that  Christ  was  a  Master  Questioner. 


LESSON  29 

CLASS-ROOM    AND    CLASS    ATMOSPHERE 
Text: 

"Behold,  verily,  I  say  unto  you,  this  is  a  sample  unto  you  for  a 
salutation  to  one  another  in  the  house  of  God,  in  the  school  of  the 
prophets,  and  ye  are  called  to  do  this  by  prayer  and  thanksgiving  as 
the  Spirit  shall  give  utterance,  in  all  your  doings  in  the  house  of 
the  Lord,  in  the  school  of  the  prophets,  that  it  may  become  a  sanc- 
tuary), a  tabernacle  of  the  Holy  Spirit  to  your  edification."  Doc. 
and  Cov.  88:136-137. 

1.     A  few  simple  lessons. 

a.  Taft's  smile  won.     Once  honored  as  President  of  the 
United  States,  discredited  by  his  party  in  1912,  a  "fallen 
hero,"  so  to  speak,  for  a  number  of  years!     Yet  Taft  kept 
on  smiling.     Friend  and  foe  alike  spoke  of  it  as  the  smile 
that  "wouldn't  wear  off;"  and  it  did  not.     And  with  what 
results?     Today,  the  United  States,  the  world  in  fact,  has 
no  more  honored  citizen  and  friend  than  William  Howard 
Taft,  Chief  Justice   of  the   Supreme   Court   of  the  United 
States. 

b.  William  M.  Stewart,  so  long  a  teacher  in  the  Uni- 
versity of  Utah,  still  lives,  though  temporally  dead.     And, 
moreover,  he  will  never  die  as  far  as  the  hearts  and  the  lives 
of  his   students   go.     And   why?      Was   it   his   technically 
trained  intellect,  or  was  it  his  wealth,  or  was  it  his  line  of 
high-sounding  degrees?     His  students,  almost  chorus-like, 
answer,  "No!"    It  was  Stewart  the  man,  Stewart  the  teacher, 
his  personal  charm,  the  "perfectly  at  home"  atmosphere  of 
his  class-room.     Always  and  everywhere,  this  man  radiated 
some  subtle,  "sinking  in"  power,  a  something  which  thrilled, 
a    something   which    made   his    students    feel    that,    in    the 
presence  of  William  M.  Stewart,  they  could  do  no  serious 
wrong.     His  personal  charm  distilled  itself  into  the  lives 
of  young  men  and  women,  just  as  the  dews  of  heaven  distil 
themselves  into  the  tender  plant  life.     The  writer,  on  learn- 
ing of  the  death  of  William  M.  Stewart,  remarked  that  he 


166  PROBLEMS  IN  GOSPEL  TEACHING 

would    like    to    write    the    epitaph — just    the    cne    word, 
TEACHER. 

Shall  we  not,  as  gospel  teachers,  win  even  as  Taft  won? 
Shall  we  not.  as  gospel  teachers,  radiate  a  power  for  good 
even  as  did  William  M.  Stewart?  We  can  do  so.  It  will 
pay  so  to  do. 

2.  Class-room  appearance:  the  physical.  Man  gets 
impressions.  He  cannot  help  it.  He  always  "sizes  up" 
appearance :  in  the  home,  in  the  office,  in  the  workshop — it 
matters  not  where  he  goes.  Also,  he  cannot  but  measure, 
more  or  less,  the  virtues  of  the  housewife  in  the  terms  of 
the  physical  home.  This  measurement  man  also  takes  as  to 
the  physician's  professional  skill — he  finds  it  in  the  physical 
make-up  of  the  office,  including  the  medicine  stand  and  the 
chest.  So,  also,  does  man  measure  the  tradesman's  technical 
skill  largely  in  the  terms  of  the  order  or  the  disorder  of 
his  workshop.  Shall  we  not  in  like  manner  measure  the 
teacher's  teaching  efficiency  and  his  personal  charm  largely 
in  the  physical  appeal  of  his  workshop — the  class-room? 
Somehow  or  other,  class-room  appearance  and  class-room 
spirit  go  hand  in  hand,  and  we  cannot  think  of  the  one 
without  and  apart  from  the  other.  Let  us  consider,  than, 
a  few  of  the  essentials  which  make  up  a  favorable  class- 
room appeal. 

a.  Cleanliness.     Cleanliness,   we   are  told,  is   "next  to 
godliness."     That  is  not  enough.     Why  not  say  that  clean- 
liness   plays    an    important    part    in    all    godliness?      The 
class-room,    then,    must    appear    clean    and    tidy,    but    not 
fastidious.    It  must  be  "spic  and  span,"  but  not  squeamish — 
to  be  used,  as  certain  parlors  we  hear  about,  on  "state  oc- 
casions" only. 

b.  Hygiene.    The  class-room  must  be  hygienic.    That  is, 
it  must  be  comfortably  seated,  with  proper  attention  given 
to  light  and  heat  and  ventilation.     The  comfort  and  the 
health  of  the  pupil  must  be  made  fundamental  as  an  end. 
And  then,  and  then  only,  will  these  function  readily  as  a 
means  to  promote  class-room  efficiency.     Next  to  the  home 
itself,  the  gospel  class-room  should  be  made  the  best  and  the 


CLASS-ROOM   AND  CLASS   ATMOSPHERE  167 

most  inviting  place  in  the  world;  and  the  pupil  should  be 
made  so  to  feel  and  so  to  honor. 

c.  The  aesthetic.     The  pupil  must  not  only  win  concep- 
tions, but  he  must  build  and  cherish  ideals.     Do  not  the 
beautiful  and  the  aesthetic  reinforce  the  good  and  the  true? 
Is  it  not  more  easy  to  be  good  and  clean  in  the  presence  of 
the  aesthetic  and  the  modest,  than  in  the  presence  of  the 
ugly  and  vulgar  (nude)  ?     Can  we  think  sin  in  the  home, 
when    from   the   walls   the    father's   eyes    or    the    mother's 
eyes  look  down  upon  us  in  tender  reproof?     Can  the  pupil 
think  serious  evils  in  the  class-room,  on  the  walls  of  which 
hang  pictures  of  the  Christ,  of  the  Prophet  Joseph  Smith, 
of  the  bishop  of  the  ward,  of  the  superintendent  of  Sunday 
School?     The  beautiful,  the  aesthetic,  the  good  help  us  to 
restrain  our  carnal  impulses,  and,  in  addition,  they  inspire 
ennobling  virtues. 

The  gospel  class-room,  then,  must  be  made  aesthetic,  just 
as  much  so  as  the  teacher's  mind  can  conceive,  as  his  hand 
can  work,  as  his  purse  can  buy.  It  will  pay.  "Where  there's 
a  will,  there's  a  way." 

d.  The  educational.     The  gospel  class-room  should  be 
provided  with  a  blackboard — to  be  used.  The  gospel  teacher 
must  also  have  class-room  tools.     And  what  tools,  may  we 
ask?     The  class-room,  in  addition  to  the  blackboard,  must 
be  provided  with  maps,  charts,  suitable  pictures, 'a  diction- 
ary, a   small   reference   library,  and   other  teaching  tools, 
such  as  the  gospel  teacher  may  need  in  making  the  lesson 
thought  simple,  concrete,  rich  in  illustrative  material.     The 
gardener  must  have  tools — the  implements  of  his  work.    The 
gospel    teacher    must    have   tools — the    implements    of    his 
work.    He  cannot  do  good  work  without  them. 

e.  The  reverent.     The  pupil  cannot  worship,  when  and 
where  he  does  not  revere.     The  pupil  cannot  be  seriously 
lawless,  when  and  where  he  does  revere.     It  follows,  then, 
that  the  gospel  teacher  must  cultivate  a  reverent  class-room 
atmosphere:  for  building,  for  authority,  for  Priesthood,  for 
the  word  of  the  Lord.     It  follows,  also,  that  the  physical 
make-up  of  the  gospel  class-room  has  much  to  do  with  the 
reverent  or  the  irreverent  attitude  en  the  part  of  the  pupil. 


168  PROBLEMS  IN  GOSPEL  TEACHING 

The  pupil  cannot  feel  seriously  reverent  in  a  building  or  in 
a  class-room  used  for  "any  and  all  purposes." 
3.     Class-room  spirit:  the  teacher. 

a.  His  leadership.    The  gospel  teacher  must  be  a  leader, 
so  recognized  by  the  class.     Scott   tells   us   that   "As  the 
leader  is,  so  the  followers  will  be."     It  could  not  be  other- 
wise.    Just  as  man  looks  to  Christ  as  his  pattern,  so  does 
the  youthful  mind,  in  a  very  substantial  sense,  look  to  the 
gospel  teacher  as  his  pattern — the  class-room  "pull,"  so  to 
speak.     The  pupil  must  have  his  ideal,  the  mould  of  his 
life,  and  where  better  can  he  look,  or  where  better  ought  he 
to  look,  for  this  ideal   or  this  mould,  than  to  his  gospel 
teacher?     Out  of  what  qualities  does  the  pupil  love  most 
to  build  his  ideals?     Let  us  list  a  few  points  which  the  nor- 
mal pupil  admires  most  in  his  gospel  teacher: — 

He  must  have  "pep." 

He  must  not  preach. 

He  must  make  the  pupils  behave  themselves. 

He  must  teach  new  truths. 

He  must  know  his  lesson. 

He  must  feel  his  lesson. 

He  must  live  his  lesson. 

He  must  be  what  his  pupil  would  be. 

He  must  aspire  to  a  higher  and  better  life. 

b.  His'  "home   like"   mien.     The   gospel    teacher   must 
take   into   the   class-room   an    easy,   home-like   spirit.      He 
must  feel  perfectly  at  ease,  moving  among  the  boys  and  the 
girls  in  the  spirit  of  leader  and  friend   (Christ  so  moved 
among  His   disciples.      See  John    16).      Then   it  must   be 
that  the  feeling  of  ease  and  of  comfort  will  "carry  over" 
into  the  class-room  behavior  of  the  pupil.    Then  it  must  be 
that  the  pupil  will  feel,  as  the  disciples  of  old  said,  "Lord, 
it  is  good  for  us  to  be  here"  (See  Matt.  17) . 

c.  His  comradeship.     Apart  from  the  home  itself,  the 
pupil  must  find  his  choicest  comradeship   in  his  associa- 
tion with  the  gospel  teacher.    The  teacher  must,  in  addition, 
live  not  alone  for  his  pupils  but  with  them.    But  that  is  not 
enough.     He  must,  moreover,  be  one  of  them,  to  the  extent 
that  he  shares  with  them  their  joys  and  their  sorrows,  their 


CLASS-ROOM   AND  CLASS  ATMOSPHERE  169 

triumphs  and  their  failures,  their  work  and  their  play 
(recreations).  Around  and  about  such  a  gospel  teacher  the 
pupils  will  rally,  and  then,  and  then  only,  will  the  big 
problems  of  attendance  and  interest  and  class-discipline  be 
happily  solved.  Christ  cultivated  a  spirit  of  comradeship 
in  His  association  with  His  disciples  (See  Mark  6:29-32). 

d.  His  spiritual  glow.  The  gospel  teacher  must  be  fair- 
ly aglow  with  spiritual  warmth  and  spiritual  inspiration. 
"Did  not  our  hearts  burn  within  us?"  (See  Luke  25:32.) 
Again,  "We  know  that  thou  art  a  teacher  come  from  God" 
(^ee  John  3:2).  Again,  "Almost  thou  persuadest  me  to  be 
a  Christian"  (See  Acts  26:28).  So  felt  the  disciples  in  the 
presence  of  the  Christ,  and  so  felt  King  Agrippa  under  the 
spiritual  glow  of  Paul.  Such  spiritual  glow  the  gospel 
teacher  must  enjoy.  If  he  does,  the  pupil  will  feel,  even  if 
he  does  not  say,  "Teacher,  it  is  good  for  us  to  be  here." 
"The  Spirit  giveth  life"  (See  II  Cor.  3). 

4.  Class-room  spirit:  the  pupil.    The  pupil  has  a  class- 
room right,  but  he  has  also  a  class-room  obligation — the 
two  go  together.    He  must,  as  such  pupil,  cultivate  a  whole- 
some class-room  attitude:  toward  self,  toward  his  fellow- 
pupil,  toward  his  teacher,  toward  the  house  of  the  Lord. 
Let  us  list  a  few  points  important  to  the  pupil  as  a  check  on 
this  right  and  this  obligation. 

a.  His  sense  of  loyalty. 

b.  His  contribution  to  class-room  success. 

c.  His  privilege  and  blessing  to  share. 

d.  His  sense  of  personal  responsibility — I  can,  I  ought, 
I  will. 

5.  Class-room  spirit:  the  group.     The  normal  class  is 
made  up  of  the  leading  few  and  the  following  many.     The 
gcspel  teacher  must  get  these  leaders.     If  he  does,  they  will 
cooperate  with  him  in  securing  proper  class-room  attitudes. 
Let  us  list  a  few  such  attitudes. 

a.  Our  class  must  lead. 

b.  Our  class  must  be  loyal. 

c.  Our  class  must  be  reverent. 

d.  Our  class  must  be  clean. 

e.  Our  class  must  set  an  example. 


170  PROBLEMS  IN  GOSPEL  TEACHING 

6.  Class  spirit:  the  outside  activities.     Class  spirit  must 
not  begin  and  end  in  the  class-room.    Class-room  work  must 
have  "carry  over"  values.    The  gospel  teacher,  we  have  said, 
must  teach  seven  days   in  the  week.     So,   also,   must  the 
gospel  pupil  live  his  lesson  truths  seven  days  in  the  week. 
There  is  no  "getting  off"  place.     Christ  as  Master  Teacher 
worked  all  the  time,  and  He  took  no  "hot  weather"  or  "cold 
weather"  vacations. 

7.  Christ  and  teaching  conditions.    This  Master  Teacher 
loved  best  to  teach  under  physical  and  spiritual  conditions 
most  favorable.     "He  went  up  into  the  mountain"  to  de- 
liver His  Sermon  (See  Matt.  5).    He  "sat  by  the  sea  side" 
to  utter  His  parables   (See  Matt.  13).     He  chose  a  "high 
mountain  apart"  for  the  Transfiguration    (See  Matt.   17). 
He  taught  the  resurrection  in  an  hour  of  bereavement  (See 
John  11).     He  proved  man's  weakness,  unaided,  at  a  time 
when  Peter  felt  himself  the  strongest  (See  Matt.  26).     He 
appeared  to  the  Nephites,  as  they  were  gathered  "about  the 
temple  which  was  in  the  land  Bountiful"   (See  III  Nephi 
11:1).     And  finally,  He  doubtless  inspired  the  boy  Joseph 
to  go  to  what  is  now  known  as  the  "sacred  grove"  for  the 
marvelous  First  Vision. 

QUESTIONS  FOR  DISCUSSION 

1.  What  teaching  values  may  we  learn  from  the  lives  of  great  men 
named  ? 

2.  In  what  ways  does  the  physical  class-room  affect  the  gospel 
lesson? 

3.  Show  wherein  the  aesthetic  environment  influences  the  thought 
and  the  behavior  of  the  class-room. 

4.  Discuss  class-room  conditions  which  promote  a  reverent  class- 
room feeling. 

5.  Name  several  qualities  which  the  pupil  admires  in  the  gospel 
teacher. 

6.  Discuss  values  growing  out  of  the  teacher's  proper  class-room 
spirit. 

7.  Why  must  the  gospel  teacher  be  aglow  with  spiritual  inspira- 
tion? 

8.  Discuss  the  class-room  attitude  of  the  pupil,  as  an  individual. 

9.  Discuss  the  class-room  attitude  of  the  pupils,  as  a  group  unit. 
10.     Show  wherein  Christ  chose  favorable  conditions  under  which 

to  teach. 


CLASS-ROOM   AND  CLASS   ATMOSPHERE  171 

'Finis : 

''Through  the  deep  caves  of  thought  I  hear  a.  voice  that  sings: — 
Build  thee  more  stately  mansions,  0  my  soul, 
As  the  swift  seasons  roll! 
Leave  the  low-vaulted  past! 
Let  each  new  temple,  nobler  than  the  last, 
Shut  thee  from  heaven  with  a  dome  more  vast, 
Till  thou  at  length  art  free, 
Leaving  thine  outgrown  shell  by  life's  unresting  sea!" 

—Oliver  Wendall  Holmes. 


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